Laws Of The Spirit World Quotes

Everything is within your power, and your power is within you.

Love is the only freedom in the world because it so elevates the spirit that the laws of humanity and the phenomena of nature do not alter its course.

Winston, how’s she going b’y?” asked Herb in the familiar Newfoundland greeting. Windflower gave the appropriate response. “She’s going good, b’y.

Positive belief in yourself will give you the energy needed to conquer the world and this belief is the power behind all creation.

Free love? As if love is anything but free! Man has bought brains, but all the millions in the world have failed to buy love. Man has subdued bodies, but all the power on earth has been unable to subdue love. Man has conquered whole nations, but all his armies could not conquer love. Man has chained and fettered the spirit, but he has been utterly helpless before love. High on a throne, with all the splendor and pomp his gold can command, man is yet poor and desolate, if love passes him by. And if it stays, the poorest hovel is radiant with warmth, with life and color. Thus love has the magic power to make of a beggar a king. Yes, love is free; it can dwell in no other atmosphere. In freedom it gives itself unreservedly, abundantly, completely. All the laws on the statutes, all the courts in the universe, cannot tear it from the soil, once love has taken root.

Nothing in the world is single; All things by a law divine In one spirit meet and mingle. Why not I with thine?

We have nothing but our freedom. We have nothing to give you but your own freedom. We have no law but the single principle of mutual aid between individuals. We have no government but the single principle of free association. We have no states, no nations, no presidents, no premiers, no chiefs, no generals, no bosses, no bankers, no landlords, no wages, no charity, no police, no soldiers, no wars. Nor do we have much else. We are sharers, not owners. We are not prosperous. None of us is rich. None of us is powerful. If it is Anarres you want, if it is the future you seek, then I tell you that you must come to it with empty hands. You must come to it alone, and naked, as the child comes into the world, into his future, without any past, without any property, wholly dependent on other people for his life. You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.

No one species shall make the life of the world its own.' … That's one expression of the law. Here's another: 'The world was not made for any one species.

Reading list (1972 edition)[edit] 1. Homer – Iliad, Odyssey 2. The Old Testament 3. Aeschylus – Tragedies 4. Sophocles – Tragedies 5. Herodotus – Histories 6. Euripides – Tragedies 7. Thucydides – History of the Peloponnesian War 8. Hippocrates – Medical Writings 9. Aristophanes – Comedies 10. Plato – Dialogues 11. Aristotle – Works 12. Epicurus – Letter to Herodotus; Letter to Menoecus 13. Euclid – Elements 14. Archimedes – Works 15. Apollonius of Perga – Conic Sections 16. Cicero – Works 17. Lucretius – On the Nature of Things 18. Virgil – Works 19. Horace – Works 20. Livy – History of Rome 21. Ovid – Works 22. Plutarch – Parallel Lives; Moralia 23. Tacitus – Histories; Annals; Agricola Germania 24. Nicomachus of Gerasa – Introduction to Arithmetic 25. Epictetus – Discourses; Encheiridion 26. Ptolemy – Almagest 27. Lucian – Works 28. Marcus Aurelius – Meditations 29. Galen – On the Natural Faculties 30. The New Testament 31. Plotinus – The Enneads 32. St. Augustine – On the Teacher; Confessions; City of God; On Christian Doctrine 33. The Song of Roland 34. The Nibelungenlied 35. The Saga of Burnt Njál 36. St. Thomas Aquinas – Summa Theologica 37. Dante Alighieri – The Divine Comedy;The New Life; On Monarchy 38. Geoffrey Chaucer – Troilus and Criseyde; The Canterbury Tales 39. Leonardo da Vinci – Notebooks 40. Niccolò Machiavelli – The Prince; Discourses on the First Ten Books of Livy 41. Desiderius Erasmus – The Praise of Folly 42. Nicolaus Copernicus – On the Revolutions of the Heavenly Spheres 43. Thomas More – Utopia 44. Martin Luther – Table Talk; Three Treatises 45. François Rabelais – Gargantua and Pantagruel 46. John Calvin – Institutes of the Christian Religion 47. Michel de Montaigne – Essays 48. William Gilbert – On the Loadstone and Magnetic Bodies 49. Miguel de Cervantes – Don Quixote 50. Edmund Spenser – Prothalamion; The Faerie Queene 51. Francis Bacon – Essays; Advancement of Learning; Novum Organum, New Atlantis 52. William Shakespeare – Poetry and Plays 53. Galileo Galilei – Starry Messenger; Dialogues Concerning Two New Sciences 54. Johannes Kepler – Epitome of Copernican Astronomy; Concerning the Harmonies of the World 55. William Harvey – On the Motion of the Heart and Blood in Animals; On the Circulation of the Blood; On the Generation of Animals 56. Thomas Hobbes – Leviathan 57. René Descartes – Rules for the Direction of the Mind; Discourse on the Method; Geometry; Meditations on First Philosophy 58. John Milton – Works 59. Molière – Comedies 60. Blaise Pascal – The Provincial Letters; Pensees; Scientific Treatises 61. Christiaan Huygens – Treatise on Light 62. Benedict de Spinoza – Ethics 63. John Locke – Letter Concerning Toleration; Of Civil Government; Essay Concerning Human Understanding;Thoughts Concerning Education 64. Jean Baptiste Racine – Tragedies 65. Isaac Newton – Mathematical Principles of Natural Philosophy; Optics 66. Gottfried Wilhelm Leibniz – Discourse on Metaphysics; New Essays Concerning Human Understanding;Monadology 67. Daniel Defoe – Robinson Crusoe 68. Jonathan Swift – A Tale of a Tub; Journal to Stella; Gulliver's Travels; A Modest Proposal 69. William Congreve – The Way of the World 70. George Berkeley – Principles of Human Knowledge 71. Alexander Pope – Essay on Criticism; Rape of the Lock; Essay on Man 72. Charles de Secondat, baron de Montesquieu – Persian Letters; Spirit of Laws 73. Voltaire – Letters on the English; Candide; Philosophical Dictionary 74. Henry Fielding – Joseph Andrews; Tom Jones 75. Samuel Johnson – The Vanity of Human Wishes; Dictionary; Rasselas; The Lives of the Poets

I firmly believe that the moment our hearts are emptied of selfishness and ambition and self-seeking and everything that is contrary to God's law, the Holy Spirit will come and fill every corner of our hearts; but if we are full of pride and conceit, ambition and self-seeking, pleasure and the world, there is no room for the Spirit of God. I also believe that many a man is praying to God to fill him, when he is full already with something else. Before we pray that God would fill us, I believe we ought to pray that He would empty us. There must be a n emptying before there can be a filling; and when the heart is turned upside down, and everything that is contrary to God is turned out, then the Spirit will come...

Once we open our eyes to the infinite magic that the universe has in abundance, we are sure to be enthralled by what we see and this miraculous creation gets us closer to our dreams and to the world as a whole.

Not too long ago thousands spent their lives as recluses to find spiritual vision in the solitude of nature. Modern man need not become a hermit to achieve this goal, for it is neither ecstasy nor world-estranged mysticism his era demands, but a balance between quantitative and qualitative reality. Modern man, with his reduced capacity for intuitive perception, is unlikely to benefit from the contemplative life of a hermit in the wilderness. But what he can do is to give undivided attention, at times, to a natural phenomenon, observing it in detail, and recalling all the scientific facts about it he may remember. Gradually, however, he must silence his thoughts and, for moments at least, forget all his personal cares and desires, until nothing remains in his soul but awe for the miracle before him. Such efforts are like journeys beyond the boundaries of narrow self-love and, although the process of intuitive awakening is laborious and slow, its rewards are noticeable from the very first. If pursued through the course of years, something will begin to stir in the human soul, a sense of kinship with the forces of life consciousness which rule the world of plants and animals, and with the powers which determine the laws of matter. While analytical intellect may well be called the most precious fruit of the Modern Age, it must not be allowed to rule supreme in matters of cognition. If science is to bring happiness and real progress to the world, it needs the warmth of man's heart just as much as the cold inquisitiveness of his brain.

Your dreams will come true, but do not be overly demanding. Be logical – there are not enough mansions for everyone in the world, are there?

Among the many worlds which man did not receive as a gift of nature, but which he created with his own mind, the world of books is the greatest. Every child, scrawling his first letters on his slate and attempting to read for the first time, in so doing, enters an artificial and complicated world; to know the laws and rules of this world completely and to practice them perfectly, no single human life is long enough. Without words, without writing, and without books there would be no history, there could be no concept of humanity. And if anyone wants to try to enclose in a small space in a single house or single room, the history of the human spirit and to make it his own, he can only do this in the form of a collection of books.

God himself, finding he was in the midst of spirits and glory, because he was more intelligent, saw proper to institute laws whereby the rest could have a privilege to advance like himself. The relationship we have with God places us in a situation to advance in knowledge. He has power to institute laws to instruct the weaker intelligences, that they may be exalted with Himself, so that they might have one glory upon another, and all that knowledge, power, glory, and intelligence, which is requisite in order to save them in the world of spirits. (King Follett Discourse)

In the spiritual world many forms of the physical universe that are potentially effective can be perceived but with regard to time, we can observe only one form.

Medicine, and Law, and Philosophy - You've worked your way through every school, Even, God help you, Theology, And sweated at it like a fool. Why labour at it any more? You're no wiser now than you were before. You're Master of Arts, and Doctor too, And for ten years all you've been able to do Is lead your students a fearful dance Through a maze of error and ignorance. And all this misery goes to show There's nothing we can ever know. Oh yes you're brighter than all those relics, Professors and Doctors, scribblers and clerics, No doubts or scruples to trouble you, Defying hell, and the Devil too. But there's no joy in self-delusion; Your search for truth ends in confusion. Don't imagine your teaching will ever raise The minds of men or change their ways. And as for worldly wealth, you have none - What honour or glory have you won? A dog could stand this life no more. And so I've turned to magic lore; The spirit message of this art Some secret knowledge might impart. No longer shall I sweat to teach What always lay beyond my reach; I'll know what makes the world revolve, Its mysteries resolve, No more in empty words I'll deal - Creation's wellsprings I'll reveal!

With the passage of days in this godly isolation [desert], my heart grew calm. It seemed to fill with answers. I did not ask questions any more; I was certain. Everything - where we came from, where we are going, what our purpose is on earth - struck me as extremely sure and simple in this God-trodden isolation. Little by little my blood took on the godly rhythm. Matins, Divine Liturgy, vespers, psalmodies, the sun rising in the morning and setting in the evening, the constellations suspended like chandeliers each night over the monastery: all came and went, came and went in obedience to eternal laws, and drew the blood of man into the same placid rhythm. I saw the world as a tree, a gigantic poplar, and myself as a green leaf clinging to a branch with my slender stalk. When God's wind blew, I hopped and danced, together with the entire tree.

I sought out the laws which govern nature, solid or ethereal, and after much pondering I perceived that the Universe had not been formed as its pretended Creator would have us believe; I knew that all that exists, exists of itself and not by the caprice of Iahveh; that the world is itself its own creator and the spirit its own God. Henceforth I despised Iahveh for his imposture, and I hated him because he showed himself to be opposed to all that I found desirable and good: liberty, curiosity, doubt.

This is considered almost holy work by farmers and ranchers. Kill off everything you can't eat. Kill off anything that eats what you eat. Kill off anything that doesn't feed what you eat." "It IS holy work, in Taker culture. The more competitors you destroy, the more humans you can bring into the world, and that makes it just about the holiest work there is. Once you exempt yourself from the law of limited competition, everything in the world except your food and the food of your food becomes an enemy to be exterminated.

Since extra-sensory perception (ESP) is awareness of the world beyond the senses, it would be inappropriate to term this Sixth Sense ‘extrasensory’.

Chickenshit refers to behavior that makes military life worse than it need be: petty harassment of the weak by the strong; open scrimmage for power and authority and prestige; sadism thinly disguised as necessary discipline; a constant 'paying off of old scores'; and insistence on the letter rather than the spirit of ordinances.

The idea of the supernatural as being something over and above the natural is a killing idea. In the Middle Ages this was the idea that finally turned that world into something like a wasteland, a land where people were living inauthentic lives, never doing a think they truly wanted to because the supernatural laws required them to live as directed by their clergy. In a wasteland, people are fulfilling purposes that are not properly theirs but have been put upon them as inescapable laws. This is a killer.... The spirit is really the bouquet of life. It is not something breathed into life, it comes out of life. This is one of the glorious things about the mother-goddess religions, where the world is the body of the Goddess, divine in itself, and divinity isn't something ruling over and above a fallen nature.... Our story of the fall in the Garden sees nature as corrupt; and that myth corrupts the whole world for us. Because nature is thought of as corrupt, every spontaneous act is sinful and must not be yielded to. You get a totally different civilization and a totally different way of living according to whether your myth presents nature as fallen or whether nature is in itself a manifestation of divinity, and the spirit is the revelation of the divinity that is inherent in nature.

Literature is, to my mind, the great teaching power of the world, the ultimate creator of all values, and it is this, not only in the sacred books whose power everybody acknowledges, but by every movement of imagination in song or story or drama that height of intensity and sincerity has made literature at all. Literature must take the responsibility of its power, and keep all its freedom: it must be like the spirit and like the wind that blows where it listeth; it must claim its right to pierce through every crevice of human nature, and to descrive the relation of the soul and the heart to the facts of life and of law, and to describe that relation as it is, not as we would have it be...

Would you know who is the greatest saint in the world? It is not he who prays most or fasts most; it is not he who gives most alms or is most eminent for temperance, chastity or justice; but it is he who is always thankful to God, who wills everything that God wills, who receives everything as an instance of God’s goodness and has a heart always ready to praise God for it. Could you therefore work miracles, you could not do more for yourself than by this thankful spirit, for it turns all that it touches into happiness.

The monster tested her, pulling at her soul and rending her spirit. She clung to life, and in the clinging she might have become a monster too, except she chose the path her story would take. She chose white stone walls and a golden crown. She chose to debate words of law, and to never grind her own grain. She chose to fight men every day, and then fight their sons, who thought they knew better than their fathers.<...> If you listen long enough to the whispers, you will hear the truth. Until then, I will tell you this: the world is made safe by a woman.

PRINCIPLE is likewise such a law for action, except that it has not the formal definite meaning, but is only the spirit and sense of law in order to leave the judgment more freedom of application when the diversity of the real world cannot be laid hold of under the definite form of a law.

believe in God the Father, Almighty, Creator, infinitely holy and loving, who has a plan for the world, a plan for my life, and some daily work for me to do. I believe in Jesus, the Christ, the Son of God, as Example, Lord, and Saviour. I believe in the Holy Spirit who is able to guide my life so that I may know God’s will; and I am prepared to allow him to guide and control my life. I believe in God’s law that I should love the Lord my God with all my heart, and with all my soul, and with all my mind, and with all my strength; and my neighbour as myself. I believe it is God’s will that the whole world should be without any barriers of race, colour, class, or anything else that breaks the spirit of fellowship. To believe means to believe with the mind and heart, to accept, and to act accordingly on that basis.

I tell you I'm tired of hearing it. There ain't nothing that happens to a person that ain't that person. The world out there only does what you tell it to do. The world is happening to you the way it is happening because you're telling yourself the story that way. If you want to change the world so damn bad, Ida, then where you got to start is how it is you're looking at it.

God instituted laws whereby [the Spirits that He would send into the world] could have a privilege to advance life himself.

you are not merely a being of the material world; you are a being of unlimited spirit. And in spirit there is no lack. You are not lacking just because your circumstances are.

Ignite the light within you, it will make your world brighter.

I believe that this is a practical world and that I can count only on what I earn. Therefore, I believe in work, hard work. I believe in education, which gives me the knowledge to work wisely and trains my mind and my hands to work skillfully. I believe in honesty and truthfulness, without which I cannot win the respect and confidence of my fellow men. I believe in a sound mind, in a sound body and a spirit that is not afraid, and in clean sports that develop these qualities. I believe in obedience to law because it protects the rights of all. I believe in the human touch, which cultivates sympathy with my fellow men and mutual helpfulness and brings happiness for all. I believe in my Country, because it is a land of freedom and because it is my own home, and that I can best serve that country by "doing justly, loving mercy, and walking humbly with my God." And because Auburn men and women believe in these things, I believe in Auburn and love it.

The cultural situation in America today (and indeed in all Western societies) is determined by the cultural earthquake of the nineteen-sixties, the consequences of which are very much in evidence. What began as a counter-culture only some thirty years ago has achieved dominance in elite culture and, from the bastions of the latter (in the educational system, the media, the higher reaches of the law, and key positions within government bureaucracy), has penetrated both popular culture and the corporate world. It is characterized by an amalgam of both sentiments and beliefs that cannot be easily catalogued, though terms like 'progressive,' 'emancipators or 'liberationist' serve to describe it. Intellectually, this new culture is legitimated by a number of loosely connected ideologies— leftover Marxism, feminism and other sexual identity doctrines, racial and ethnic separatism, various brands of therapeutic gospels and of environmentalism. An underlying theme is antagonism toward Western culture in general and American culture in particular. A prevailing spirit is one of intolerance and a grim orthodoxy, precisely caught in the phrase "political correctness.

The divine laws are quite simple - they state that every ending is the new beginning. This world isn't ruled only by two forces - the Creation and the Destruction. The third force - Transformation - the force of Nature, exists too, and is, in fact, the blend of the other two.

Out of bad faith comes a longing for control, for the law and the police. Bad faith suspects that the gift will not come back, that things won’t work out, that there is a scarcity so great in the world that it will devour whatever gifts appear. In bad faith the circle is broken.

Shabbat comes with its own holiness; we enter not simply a day, but an atmosphere. My father cites the Zohar: the Sabbath is the name of God. We are within the Sabbath rather than the Sabbath being within us. For my father, the question is how to perceive that holiness: not how much to observe, but how to observe. Strict adherence to the laws regulating Sabbath observance doesn’t suffice; the goal is creating the Sabbath as a foretaste of paradise. The Sabbath is a metaphor for paradise and a testimony to God’s presence; in our prayers, we anticipate a messianic era that will be a Sabbath, and each Shabbat prepares us for that experience: “Unless one learns how to relish the taste of Sabbath … one will be unable to enjoy the taste of eternity in the world to come.” It was on the seventh day that God gave the world a soul, and “[the world’s] survival depends upon the holiness of the seventh day.” The task, he writes, becomes how to convert time into eternity, how to fill our time with spirit: “Six days a week we wrestle with the world, wringing profit from the earth; on the Sabbath we especially care for the seed of eternity planted in the soul. The world has our hands, but our soul belongs to Someone Else.

Because I believe that deep down in woman's nature lies slumbering the spirit of revolt. Because I believe that woman is enslaved by the world machine, by sex conventions, by motherhood and its present necessary child-rearing, by wage-slavery, by middle-class morality, by customs, laws and superstitions. Because I believe that woman's freedom depends upon awakening that spirit of revolt within her against these things which enslave her. Because I believe that these things which enslave woman must be fought openly, fearlessly, consciously.

No, Maximilien, I am not offended," answered she, "but do you not see what a poor, helpless being I am, almost a stranger and an outcast in my father's house, where even he is seldom seen; whose will has been thwarted, and spirits broken, from the age of ten years, beneath the iron rod so sternly held over me; oppressed, mortified, and persecuted, day by day, hour by hour, minute by minute, no person has cared for, even observed my sufferings, nor have I ever breathed one word on the subject save to yourself. Outwardly and in the eyes of the world, I am surrounded by kindness and affection; but the reverse is the case. The general remark is, `Oh, it cannot be expected that one of so stern a character as M. Villefort could lavish the tenderness some fathers do on their daughters. What though she has lost her own mother at a tender age, she has had the happiness to find a second mother in Madame de Villefort.' The world, however, is mistaken; my father abandons me from utter indifference, while my mother-in-law detests me with a hatred so much the more terrible because it is veiled beneath a continual smile.

If anyone attempted to rule the world by the gospel and to abolish all temporal law and sword on the plea that all are baptized and Christian, and that, according to the gospel, there shall be among them no law or sword - or need for either - pray tell me, friend, what would he be doing? He would be loosing the ropes and chains of the savage wild beasts and letting them bite and mangle everyone, meanwhile insisting that they were harmless, tame, and gentle creatures; but I would have the proof in my wounds. Just so would the wicked under the name of Christian abuse evangelical freedom, carry on their rascality, and insist that they were Christians subject neither to law nor sword, as some are already raving and ranting. To such a one we must say: Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be unchristian, even if they are all baptized and Christian in name. Christians are few and far between (as the saying is). Therefore, it is out of the question that there should be a common Christian government over the whole world, or indeed over a single country or any considerable body of people, for the wicked always outnumber the good. Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves, and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another. For this reason one must carefully distinguish between these two governments. Both must be permitted to remain; the one to produce righteousness, the other to bring about external peace and prevent evil deeds. Neither one is sufficient in the world without the other. No one can become righteous in the sight of God by means of the temporal government, without Christ's spiritual government. Christ's government does not extend over all men; rather, Christians are always a minority in the midst of non-Christians. Now where temporal government or law alone prevails, there sheer hypocrisy is inevitable, even though the commandments be God's very own. For without the Holy Spirit in the heart no one becomes truly righteous, no matter how fine the works he does. On the other hand, where the spiritual government alone prevails over land and people, there wickedness is given free rein and the door is open for all manner of rascality, for the world as a whole cannot receive or comprehend it.

Because the spirit of the gift shuns exactness and because gifts do not necessarily move reciprocally (and therefore do not produce the adversary roles of creditor and debtor), courts of law would be rightly perplexed as to how to adjudicate a case of ingratitude. Contracts

The week with its failures and successes has taught me one new lesson. It is this: 'I must talk about God, or I cannot keep Him in my mind. I must give Him away in order to have Him.' That is the law of the spirit world. What one gives one has, what one keeps to oneself one loses.

What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void.Until you realise the true Way, whether in life or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly. Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existance, principle has existance, the Way has existance, spirit is nothingness.

Democracy assumes that individuals must be allowed to be the best judge of their own interests, even if they often seem to be misguided. Governments are not there to tell us what to believe or think, they are there to represent our beliefs, and to translate them into laws or regulations.

[Israel's military occupation is] in gross violation of international law and has been from the outset. And that much, at least, is fully recognized, even by the United States, which has overwhelming and, as I said, unilateral responsibility for these crimes. So George Bush No. 1, when he was the U.N. ambassador, back in 1971, he officially reiterated Washington's condemnation of Israel's actions in the occupied territories. He happened to be referring specifically to occupied Jerusalem. In his words, actions in violation of the provisions of international law governing the obligations of an occupying power, namely Israel. He criticized Israel's failure "to acknowledge its obligations under the Fourth Geneva Convention as well as its actions which are contrary to the letter and spirit of this Convention." [...] However, by that time, late 1971, a divergence was developing, between official policy and practice. The fact of the matter is that by then, by late 1971, the United States was already providing the means to implement the violations that Ambassador Bush deplored. [...] on December 5th [2001], there had been an important international conference, called in Switzerland, on the 4th Geneva Convention. Switzerland is the state that's responsible for monitoring and controlling the implementation of them. The European Union all attended, even Britain, which is virtually a U.S. attack dog these days. They attended. A hundred and fourteen countries all together, the parties to the Geneva Convention. They had an official declaration, which condemned the settlements in the occupied territories as illegal, urged Israel to end its breaches of the Geneva Convention, some "grave breaches," including willful killing, torture, unlawful deportation, unlawful depriving of the rights of fair and regular trial, extensive destruction and appropriation of property not justified by military necessity and carried out unlawfully and wantonly. Grave breaches of the Geneva Convention, that's a serious term, that means serious war crimes. The United States is one of the high contracting parties to the Geneva Convention, therefore it is obligated, by its domestic law and highest commitments, to prosecute the perpetrators of grave breaches of the conventions. That includes its own leaders. Until the United States prosecutes its own leaders, it is guilty of grave breaches of the Geneva Convention, that means war crimes. And it's worth remembering the context. It is not any old convention. These are the conventions established to criminalize the practices of the Nazis, right after the Second World War. What was the U.S. reaction to the meeting in Geneva? The U.S. boycotted the meeting [..] and that has the usual consequence, it means the meeting is null and void, silence in the media.

The Christian is not to become a Hindu or a Buddhist, nor is a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth. If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world that holiness, purity, and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion at the expense of the others, I pity him from the bottom of my heart and point out to him that upon the banner of every religion will soon be written, in spite of resistance: "Help and not Fight," "Assimilation and not Destruction," "Harmony and Peace and not Dissension".

I know I am deathless, I know this orbit of mine cannot be swept by the carpenter’s compass, I know I shall not pass like a child’s carlacue cut with a burnt stick at night. I know I am august, I do not trouble my spirit to vindicate itself or be understood, I see that the elementary laws never apologize, I reckon I behave no prouder than the level I plant my house by, after all. I exist as I am—that is enough, If no other in the world be aware, I sit content, And if each and all be aware, I sit content.

Never before had Jewish morality and Greek philosophy been fused to such momentous effect. That the law of the God of Israel might be read inscribed on the human heart, written there by his Spirit, was a notion that drew alike on the teachings of Pharisees and Stoics—and yet equally was foreign to them both.

The many ... whom one chooses to call the people, are indeed a collection, but only as a multitude, a formless mass, whose movement and action would be elemental, irrational, savage, and terrible." "Public opinion deserves ... to be esteemed as much as to be despised; to be despised for its concrete consciousness and expression, to be esteemed for its essential fundamental principle, which only shines, more or less dimly, through its concrete expression." "The definition of the freedom of the press as freedom to say and write what one pleases, is parallel to the one of freedom in general, viz., as freedom to do what one pleases. Such a view belongs to the uneducated crudity and superficiality of naïve thinking." "In public opinion all is false and true, but to discover the truth in it is the business of the great man. The great man of his time is he who expresses the will and the meaning of that time, and then brings it to completion; he acts according to the inner spirit and essence of his time, which he realizes. And he who does not understand how to despise public opinion, as it makes itself heard here and there, will never accomplish anything great." "The laws of morality are not accidental, but are essentially Rational. It is the very object of the State that what is essential in the practical activity of men, and in their dispositions, should be duly recognized; that it should have a manifest existence, and maintain its position. It is the absolute interest of Reason that this moral Whole should exist; and herein lies the justification and merit of heroes who have founded states - however rude these may have been." "Such are all great historical men, whose own particular aims involve those large issues which are the will of the World Spirit. ... World historical men - the Heroes of an epoch - must be recognized as its clear-sighted ones; their deeds, their words are the best of that time. Great men have formed purposes to satisfy themselves, not others." "A World-Historical individual is devoted to the One Aim, regardless of all else. It is even possible that such men may treat other great, even sacred interests inconsiderately; conduct which is indeed obnoxious to moral reprehension. But so mighty a form must trample down many an innocent flower or crush to pieces many an object in its path.

Born in a stable, cradled in a manger, He came forth from heaven to live on earth as mortal man and to establish the kingdom of God. During His earthly ministry, He taught men the higher law. His glorious gospel reshaped the thinking of the world. He blessed the sick. He caused the lame to walk, the blind to see, the deaf to hear. He even raised the dead to life. To us He has said, ‘Come, follow me.’ As we seek Christ, as we find Him, as we follow Him, we shall have the Christmas spirit, not for one fleeting day each year, but as a companion always. We shall learn to forget ourselves. We shall turn our thoughts to the greater benefit of others.

Meditation I KNOW there is a Power for Good which is responding to me and bringing into my experience everything that is necessary to my unfoldment, to my happiness, to my peace, to my health, and to my success. I know there is a Power for Good that enables me to help others and to bless the whole world. So I say quietly to myself: There is one Life, that Life is God, that Life is perfect, that Life is my life now. It is flowing through me, circulating in me. I am one with Its rhythm. My heart beats with the pulsation of the Universe, in serenity, in peace, and in joy. My whole physical being is animated by the Divine Spirit, and if there is anything in it that does not belong, it is cast out because there is One Perfect Life in me now. And I say to myself: I am daily guided so that I shall know what to do under every circumstance, in every situation. Divine Intelligence guides me in love, in joy, and in complete self-expression. Desiring that the Law of Good alone shall control me, I bless and prosper everything I am doing; I multiply every activity; I accept and expect happiness and complete success. Realizing that I am one with all people, I affirm that there is a silent Power flowing through me and them, which blesses and heals and prospers, makes happy and glad their pathway. And realizing that the world is made up of people like myself, I bless the world and affirm that it shall come under the Divine government of Good, under the Divine providence of Love, and under the Divine leadership of the Supreme Intelligence. For thine is the kingdom, and the power, and the glory, for ever. Amen.

It was a fact generally acknowledged by all but the most contumacious spirits at the beginning of the seventeenth century that woman was the weaker vessel; weaker than man, that is. ... That was the way God had arranged Creation, sanctified in the words of the Apostle. ... Under the common law of England at the accession of King James I, no female had any rights at all (if some were allowed by custom). As an unmarried woman her rights were swallowed up in her father's, and she was his to dispose of in marriage at will. Once she was married her property became absolutely that of her husband. What of those who did not marry? Common law met that problem blandly by not recognizing it. In the words of The Lawes Resolutions [the leading 17th century compendium on women's legal status]: 'All of them are understood either married or to be married.' In 1603 England, in short, still lived in a world governed by feudal law, where a wife passed from the guardianship of her father to her husband; her husband also stood in relation to her as a feudal lord.

And I know I am solid and sound, To me the converging objects of the universe perpetually flow, All are written to me, and I must get what the writing means. And I know I am deathless, I know this orbit of mine cannot be swept by a carpenter’s compass, I know I shall not pass like a child’s carlacueg cut with a burnt stick at night. I know I am august, I do not trouble my spirit to vindicate itself or be understood, I see that the elementary laws never apologize, I reckon I behave no prouder than the level I plant my house by after all. I exist as I am, that is enough, If no other in the world be aware I sit content, And if each and all be aware I sit content. One world is aware, and by far the largest to me, and that is myself, And whether I come to my own today or in ten thousand or ten million years, I can cheerfully take it now, or with equal cheerfulness I can wait. My foothold is tenoned and mortised in granite, I laugh at what you call dissolution, And I know the amplitude of time. I am the poet of the body, And I am the poet of the soul. The pleasures of heaven are with me, and the pains of hell are with me, The first I graft and increase upon myself.... the latter I translate into a new tongue.

It is the old masculine spirit of government as authority which is so slow in adapting itself to the democratic idea of government as service. That it should be a representative government they grasp, but representative of what? of the common will, they say; the will of the majority;--never thinking that it is the common good, the common welfare, that government should represent.

Devotion signifies a life given, or devoted to God. He therefore is the devout man, who lives no longer to his own will, or the way and spirit of the world, but to the sole will of God, who considers God in everything, who serves God in everything, who makes all the parts of his common life, parts of piety, by doing everything in the name of God, and under such rules as are conformable to his Glory.

And yet love obstinately answers that no loved one is standardized. A body, love insists, is neither a spirit nor a machine; it is not a picture, a diagram, a chart, a graph, an anatomy; it is not an explanation; it is not a law. It is precisely and uniquely what it is. It belongs to the world of love, which is a world of living creatures, natural orders and cycles, many small, fragile lights in the dark.

What is called the spirit of the void is where there is nothing. It is not included in man's knowledge. With your spirit settled, accumulate practice day by day, and hour by hour. Polish the twofold spirit heart and mind, and sharpen the twofold gaze perception and sight. When your spirit is not in the least clouded, when the clouds of bewilderment clear away, there is the true void.Until you realize the true Way, whether in life or in common sense, you may think that things are correct and in order. However, if we look at things objectively, from the viewpoint of laws of the world, we see various doctrines departing from the true Way. Know well this spirit, and with forthrightness as the foundation and the true spirit as the Way. Enact strategy broadly, correctly and openly. Then you will come to think of things in a wide sense and, taking the void as the Way, you will see the Way as void. In the void is virtue, and no evil. Wisdom has existence, principle has existence, the Way has existence, spirit is nothingness.

home, alone in my room, with the sounds of #2 and #5 trains rumbling in the distance, I started with a letter to myself. Dear Juliet, Repeat after me: You are a bruja. You are a warrior. You are a feminist. You are a beautiful brown babe. Surround yourself with other beautiful brown and black and indigenous and morena and Chicana, native, Indian, mixed race, Asian, gringa, boriqua babes. Let them uplift you. Rage against the motherfucking machine. Question everything anyone ever says to you or forces down your throat or makes you write a hundred times on the blackboard. Question every man that opens his mouth and spews out a law over your body and spirit. Question every single thing until you find the answer in a daydream. Don’t question yourself unless you hurt someone else. When you hurt someone else, sit down, and think, and think, and think, and then make it right. Apologize when you fuck up. Live forever. Consult the ancestors while counting stars in the galaxy. Hold wisdom under tongue until it’s absorbed into the bloodstream. Do not be afraid. Do not doubt yourself. Do not hide Be proud of your inhaler, your cane, your back brace, your acne. Be proud of the things that the world uses to make you feel different. Love your fat fucking glorious body. Love your breasts, hips, and wide-ass if you have them and if you don’t, love the body you do have or the one you create for yourself. Love the fact that you have ingrown hairs on the back of your thighs and your grandma’s mustache on your lips. Read all the books that make you whole. Read all the books that pull you out of the present and into the future. Read all the books about women who get tattoos, and break hearts, and rob banks, and start heavy metal bands. Read every single one of them. Kiss everyone. Ask first. Always ask first and then kiss the way stars burn in the sky. Trust your lungs. Trust the Universe. Trust your damn self. Love hard, deep, without restraint or doubt Love everything that brushes past your skin and lives inside your soul. Love yourself. In La Virgen’s name and in the name of Selena, Adiosa.

Through art mysterious bonds of understanding and of knowledge are established among men. They are the bonds of a great Brotherhood. Those who are of the Brotherhood know each other, and time and space cannot separate them. The Brotherhood is powerful. It has many members. They are of all places and of all times. The members do not die. One is member to the degree that he can be member, no more, no less. And that part of him that is of the Brotherhood does not die. The work of the Brotherhood does not deal with surface events. Institutions on the world surface can rise and become powerful and they can destroy each other. Statesmen can put patch upon patch to make things continue to stand still. No matter what may happen on the surface the Brotherhood goes steadily on. It is the evolution of man. Let the surface destroy itself, the Brotherhood will start it again. For in all cases, no matter how strong the surface institutions become, no matter what laws may be laid down, what patches may be made, all change that is real is due to the Brotherhood.

The connection between our archaic system of punishment and our androcentric culture is two-fold. The impulse of resistance, while, as we have seen, of the deepest natural origin, is expressed more strongly in the male than in the female. The tendency to hit back and hit harder has been fostered in him by sex-combat till it has become of great intensity. The habit of authority too, as old as our history; and the cumulative weight of all the religions and systems of law and government, have furthermore built up and intensified the spirit of retaliation and vengeance. They have even deified this concept, in ancient religions, crediting to God the evil passions of men. As the small boy recited; 'Vengeance. A mean desire to get even with your enemies: 'Vengeance is mine saith the Lord'--'I will repay.

The whole vast world is no more than man’s imagining pushed out. I must qualify that by saying that the world outside of man is dead, but Man is a living soul, and it responds to man, yet man is sound asleep and does not know it. The Lord God placed man in a profound sleep, and as he sleeps the world responds as in a dream, for Man does not know he is asleep, and then he moves from a state of sleep where he is only a living soul to an awakened state where he is a life-giving Spirit. And now he can himself create, for everything is responding to an activity in man which is Imagination. “The eternal body of man is all imagination; that is God himself.” (Blake)

Hold your tongue, or I'll kill you! You'll kill me? No, excuse me, I will speak. I came to treat myself to that pleasure. Oh, I love the dreams of my ardent young friends, quivering with eagerness for life! 'There are new men,' you decided last spring, when you were meaning to come here, 'they propose to destroy everything and begin with cannibalism. Stupid fellows! they didn't ask my advice! I maintain that nothing need be destroyed, that we only need to destroy the idea of God in man, that's how we have to set to work. It's that, that we must begin with. Oh, blind race of men who have no understanding! As soon as men have all of them denied God -- and I believe that period, analogous with geological periods, will come to pass -- the old conception of the universe will fall of itself without cannibalism, and, what's more, the old morality, and everything will begin anew. Men will unite to take from life all it can give, but only for joy and happiness in the present world. Man will be lifted up with a spirit of divine Titanic pride and the man-god will appear. From hour to hour extending his conquest of nature infinitely by his will and his science, man will feel such lofty joy from hour to hour in doing it that it will make up for all his old dreams of the joys of heaven. Everyone will know that he is mortal and will accept death proudly and serenely like a god. His pride will teach him that it's useless for him to repine at life's being a moment, and he will love his brother without need of reward. Love will be sufficient only for a moment of life, but the very consciousness of its momentariness will intensify its fire, which now is dissipated in dreams of eternal love beyond the grave'... and so on and so on in the same style. Charming! Ivan sat with his eyes on the floor, and his hands pressed to his ears, but he began trembling all over. The voice continued. (The devil) The question now is, my young thinker reflected, is it possible that such a period will ever come? If it does, everything is determined and humanity is settled for ever. But as, owing to man's inveterate stupidity, this cannot come about for at least a thousand years, everyone who recognises the truth even now may legitimately order his life as he pleases, on the new principles. In that sense, 'all things are lawful' for him. What's more, even if this period never comes to pass, since there is anyway no God and no immortality, the new man may well become the man-god, even if he is the only one in the whole world, and promoted to his new position, he may lightheartedly overstep all the barriers of the old morality of the old slaveman, if necessary. There is no law for God. Where God stands, the place is holy. Where I stand will be at once the foremost place... 'all things are lawful' and that's the end of it! That's all very charming; but if you want to swindle why do you want a moral sanction for doing it? But that's our modern Russian all over. He can't bring himself to swindle without a moral sanction. He is so in love with truth-.

For the outward world is subjected to the law of imperfection, and again and again the experience is repeated that he too who does not work gets the bread, and that he who sleeps gets it more abundantly than the man who works. In the outward world everything is made payable to the bearer, this world is in bondage to the law of indifference, and to him who has the ring, the spirit of the ring is obedient, whether he be Noureddin or Aladdin, and he who has the world's treasure, has it, however he got it. It is different in the world of spirit. Here an eternal divine order prevails, here it does not rain both upon the just and upon the unjust, here the sun does not shine both upon the good and upon the evil, here it holds good that only he who works gets the bread, only he who was in anguish finds repose, only he who descends into the underworld rescues the beloved, only he who draws the knife gets Isaac.

Yes, the laws of self-preservation and of self-destruction are equally powerful in this world. The devil will hold his empire over humanity until a limit of time which is still unknown. You laugh? You do not believe in the devil? Scepticism as to the devil is a French idea, and it is also a frivolous idea. Do you know who the devil is? Do you know his name? Although you don't know his name you make a mockery of his form, following the example of Voltaire. You sneer at his hoofs, at his tail, at his horns—all of them the produce of your imagination! In reality the devil is a great and terrible spirit, with neither hoofs, nor tail, nor horns; it is you who have endowed him with these attributes! But… he is not the question just now!

And when we talk about race today, with all the pain packed into that conversation, the Holy Spirit remains in the room, This doesn't mean the conversations aren't painful, aren't personal, aren't charged with emotion. But it does mean we can survive. We can survive honest discussions about slavery, about convict leasing, about stolen land, deportation, discrimination, and exclusion. We can identify the harmful politics of gerrymandering, voter suppression, criminal justice laws, and policies that disproportionately affect people of color negatively. And we can expose the actions of white flight, the real impact of all-white leadership, the racial disparity in wages, and opportunities for advancement. We can lament and mourn. We can be livid and enraged. We can be honest. We can tell the truth. We can trust that the Holy Spirit is here. We must. For only by being truthful about how we got here can we begin to imagine another way.

The creatures who act as though they belong to the world follow the peace-keeping law, and because they follow that law, they give the creatures around them a chance to grow toward whatever it’s possible for them to become. That’s how man came into being. The creatures around Australopithecus didn’t imagine that the world belonged to them, so they let him live and grow. How does being civilized come into it? Does being civilized mean that you have to destroy the world?” “No.” “Does being civilized make you incapable of giving the creatures around you a little space in which to live?” “No.” “Does it make you incapable of living as harmlessly as sharks and tarantulas and rattlesnakes?” “No.” “Does it make you incapable of following a law that even snails and earthworms manage to follow without any difficulty?” “No.” “As I pointed out some time ago, human settlement isn’t against the law, it’s subject to the law—and the same is true of civilization.

It little profits that an idle king, By this still hearth, among these barren crags, Matched with an aged wife, I mete and dole Unequal laws unto a savage race, That hoard, and sleep, and feed, and know not me. I cannot rest from travel; I will drink life to the lees. All times I have enjoyed Greatly, have suffered greatly, both with those that loved me, and alone; on shore, and when Through scudding drifts the rainy Hyades Vexed the dim sea. I am become a name; For always roaming with a hungry heart Much have I seen and known---cities of men And manners, climates, councils, governments, Myself not least, but honored of them all--- And drunk delight of battle with my peers, Far on the ringing plains of windy Troy. I am part of all that I have met; Yet all experience is an arch wherethrough Gleams that untraveled world whose margin fades Forever and forever when I move. How dull it is to pause, to make an end. To rust unburnished, not to shine in use! As though to breathe were life! Life piled on life Were all too little, and of one to me Little remains; but every hour is saved From that eternal silence, something more, A bringer of new things; and vile it were For some three suns to store and hoard myself, And this gray spirit yearning in desire To follow knowledge like a sinking star, Beyond the utmost bound of human thought. This is my son, my own Telemachus, To whom I leave the scepter and the isle--- Well-loved of me, discerning to fulfill This labor, by slow prudence to make mild A rugged people, and through soft degrees Subdue them to the useful and the good. Most blameless is he, centered in the sphere Of common duties, decent not to fail In offices of tenderness, and pay Meet adoration to my household gods, When I am gone. He works his work, I mine. There lies the port; the vessel puffs her sail; There gloom the dark, broad seas. My mariners, Souls that have toiled, and wrought, and thought with me--- That ever with a frolic welcome took The thunder and the sunshine, and opposed Free hearts, free foreheads---you and I are old; Old age hath yet his honor and his toil. Death closes all; but something ere the end, Some work of noble note, may yet be done, Not unbecoming men that strove with gods. The lights begin to twinkle from the rocks; The long day wanes; the slow moon climbs; the deep Moans round with many voices. Come, my friends. 'Tis not too late to seek a newer world. Push off, and sitting well in order smite the sounding furrows; for my purpose holds To sail beyond the sunset, and the baths Of all the western stars, until I die. It may be that the gulfs will wash us down; It may be that we shall touch the Happy Isles, And see the great Achilles, whom we knew. Though much is taken, much abides; and though We are not now that strength which in old days Moved earth and heaven, that which we are, we are--- One equal temper of heroic hearts, Made weak by time and fate, but strong in will To strive, to seek, to find, and not to yield.

What I have observed over the past twenty years has increased my sense of urgency about the need for spiritual practice among us. If we do not learn to honor and strengthen the inner life of spirit, all the external changes in the world cannot save us. New laws, regulations, and technological fixes are all susceptible to human corruption and self-interest. If we do not know ourselves as beings created to reflect the divine image, we will lose the immense opportunity for transformation God has offered us in the gift of life itself. And if the love of God embodied in Christ cannot turn us, how shall we be turned?

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

I believe firmly, that the moment our hearts are emptied of pride and selfishness and ambition and self-seeking, and everything that is contrary to God’s law, the Holy Ghost will come and fill every corner of our hearts; but if we are full of pride and conceit, and ambition and self-seeking, and pleasure and the world, there is no room for the Spirit of God; and I believe many a man is praying to God to fill him when he is full already with something else. Before we pray that God would fill us, I believe we ought to pray Him to empty us. There must be an emptying before there can be a filling; and when the heart is turned upside

Of the works of this mind history is the record. Its genius is illustrated by the entire series of days. Man is explicable by nothing less than all his history. Without hurry, without rest, the human spirit goes forth from the beginning to embody every faculty, every thought, every emotion, which belongs to it, in appropriate events. But the thought is always prior to the fact; all the facts of history preexist in the mind as laws. Each law in turn is made by circumstances predominant, and the limits of nature give power to but one at a time. A man is the whole encyclopaedia of facts. The creation of a thousand forests is in one acorn, and Egypt, Greece, Rome, Gaul, Britain, America, lie folded already in the first man. Epoch after epoch, camp, kingdom, empire, republic, democracy, are merely the application of his manifold spirit to the manifold world.

But for now, I would be the happiest of men if I could just swallow the overflow of saliva that endlessly floods my mouth. Even before first light, I am already practicing sliding my tongue toward the rear of my palate in order to provoke a swallowing reaction. What is more, I have dedicated to my larynx the little packets of incense hanging on the wall, amulets brought back from Japan by pious globe-trotting friends. Just one of the stones in the thanksgiving monument erected by my circle of friends during their wanderings. In every corner of the world, the most diverse deities have been solicited in my name. I try to organize all this spiritual energy. If they tell me that candles have been burned for my sake in a Breton chapel, or that a mantra has been chanted in a Nepalese temple, I at once give each of the spirits invoked a precise task. A woman I know enlisted a Cameroon holy man to procure me the goodwill of Africa's gods: I have assigned him my right eye. For my hearing problems I rely on the relationship between my devout mother-in-law and the monks of a Bordeaux brotherhood. They regularly dedicate their prayers to me, and I occasionally steal into their abbey to hear their chants fly heavenward. So far the results have been unremarkable. But when seven brothers of the same order had their throats cut by Islamic fanatics, my ears hurt for several days. Yet all these lofty protections are merely clay ramparts, walls of sand, Maginot lines, compared to the small prayer my daughter, Céleste, sends up to her Lord every evening before she closes her eyes. Since we fall asleep at roughly the same hour, I set out for the kingdom of slumber with this wonderful talisman, which shields me from all harm.

My temper was sometimes violent, and my passions vehement; but by some law in my temperature they were turned not towards childish pursuits but to an eager desire to learn, and not to learn all things indiscriminately. I confess that neither the structure of languages, nor the code of governments, nor the politics of various states possessed attractions for me. It was the secrets of heaven and earth that I desired to learn; and whether it was the outward substance of things or the inner spirit of nature and the mysterious soul of man that occupied me, still my inquiries were directed to the metaphysical, or in its highest sense, the physical secrets of the world.

Storms of all sorts, were facts of our lives. Those images shown on the news of fellow citizens drowned, abandoned, and calling for help were not news to us, but still further evidence of what we long ago. I knew, for example, that we lived in an unequal, masquerading world when I was eight and crossing the dangerous Chef Menteur Highway with Alvin. I knew it at Livingston Middle School when I did not learn because no one was teaching me. I knew it in 1994, when we were petrified, afraid, the law might kill us—knew it before, during, and after the Water. Katrina's postscript—the physical wasteland—was only a manifestation of all that ailed me and my family in mind and spirit.

Lastly, to the memory of my beloved niece Mayyada, who cut her life short by committing suicide to escape the hellish marriage imposed upon her under Islamic Sharia Law: May her tragic account be an eternal inspiration to all who are privileged to live in free societies. May her story encourage all those who have been subjugated to tyranny—especially women—to become well informed and to persevere beyond fear and intimidation. And a challenge: To those whose spirits uphold the principles of justice and freedom of speech—May Mayyada’s story, and that of many more whose stories have never been told, embolden you to speak up against the unjust and immoral treatment of women in the Muslim world.

I know I am deathless, I know this orbit of mine cannot be swept by a carpenter's compass, I know I shall not pass like a child's carlacue cut with a burnt stick at night. I know I am august, I do not trouble my spirit to vindicate itself or be understood, I see that the elementary laws never apologize, (I reckon I behave no prouder than the level I plant my house by, after all) I exist as I am, that is enough, If no other in the world be aware I sit content, and if each and all be aware I sit content. One world is aware and by far the largest to me, and that is myself, And whether I come to my own to-day or in ten thousand or ten million years, I can cheerfully take it now, or with equal cheerfulness, I can wait.

When a soul in sin, under the impetus of grace, turns to God, there is penance; but when a soul in sin refuses to change, God sends chastisement. This chastisement need not be external, and certainly it is never arbitrary; it comes as an inevitable result of breaking God’s moral law. But the entrenched forces of the modern world are irrational, men nowadays do not always interpret disasters as the moral events they are. When calamity strikes the flint of human hearts, sparks of sacred fire are kindled and men will normally begin to make an estimate of their true worth. In previous ages this was usual: a disordered individual could find his way back to peace because he lived in an objective world inspired by Christian order. But the frustrated man of today, having lost his faith in God, living as he does, in a disordered chaotic world, has no beacon to guide him. In times of trouble he sometimes turns in upon himself, like a serpent devouring its own tail. Given such a man, who worships the false trinity of (1) his own pride, which acknowledges no law; (2) his own sensuality, which makes earthly comfort it goal; (3) his license, which interprets liberty as the absences of all restraint and law—then a cancer is created which is impossible to cure except through an operation or calamity unmistakable as God’s action in history. It is always through sweat and blood and tears that the soul is purged of its animal egotism and laid open to the Spirit … Catastrophe can be to a world that has forgotten God what a sickness can be to a sinner; in the midst of it millions might be brought not to a voluntary, but to an enforced crisis. Such a calamity would put an end to Godlessness and make vast numbers of men, who might otherwise lose their souls, turn to God.

Kandiaronk: Come on, my brother. Don’t get up in arms … It’s only natural for Christians to have faith in the holy scriptures, since, from their infancy, they’ve heard so much of them. Still, it is nothing if not reasonable for those born without such prejudice, such as the Wendats, to examine matters more closely. However, having thought long and hard over the course of a decade about what the Jesuits have told us of the life and death of the son of the Great Spirit, any Wendat could give you twenty reasons against the notion. For myself, I’ve always held that, if it were possible that God had lowered his standards sufficiently to come down to earth, he would have done it in full view of everyone, descending in triumph, with pomp and majesty, and most publicly … He would have gone from nation to nation performing mighty miracles, thus giving everyone the same laws. Then we would all have had exactly the same religion, uniformly spread and equally known throughout the four corners of the world, proving to our descendants, from then till ten thousand years into the future, the truth of this religion. Instead, there are five or six hundred religions, each distinct from the other, of which according to you, the religion of the French, alone, is any good, sainted, or true.35 The last passage

Rite To Tyr: Hail to the One-Handed God! Hail to Him whose name is Honor And whose Word is iron, Who alone never shirks the thankless task Whose reason is Lawful Necessity. Hail to the Lord of Swords, Who gave a weapon-bearing hand To see that what must be done was done in truth. Hail God of the sunset, last single ray of light, Lord of loyal morality, whose name none takes in vain. Now must I face loss to do what is right, O Lord Tyr, and I do not ask for your aid To take away that loss, that I might hope for ease of action. As you stood forth knowing you must lose to win, So I ask only that you keep my back straight, My arm strong, my hand from trembling, My voice from faltering, my words from vanishing, My head up, and my resolve unyielding As I reach into the challenging maw of my own future.

He was regarded merely as an eccentric employee of indifferent merit, and his post of deputy chief clerk was the highest he would ever reach. Well aware of this, he made it a rule never to show any zeal, except in special circumstances. It is true that in these cases his zeal was clothed with a spirit of vengeance directed against the whole human race—this being his second favourite occupation. Petitbidois would have liked to hold the reins of power. This being beyond his sphere, he utilized the small driblets of authority which came his way for the purpose of casting ridicule upon established law and order, by making it act as a sort of unintelligent and, if possible, malicious Providence. 'The world is an idiot place anyway,' he would say, 'so why worry? Life is just a lottery. Let us leave the decision to chance.

The conundrum of the twenty-first (century) is that with the best intentions of color blindness, and laws passed in this spirit, we still carry instincts and reactions inherited from our environments and embedded in our being below the level of conscious decision. There is a color line in our heads, and while we could see its effects we couldn’t name it until now. But john powell is also steeped in a new science of “implicit bias,” which gives us a way, finally, even to address this head on. It reveals a challenge that is human in nature, though it can be supported and hastened by policies to create new experiences, which over time create new instincts and lay chemical and physical pathways. This is a helpfully unromantic way to think about what we mean when we aspire, longingly, to a lasting change of heart. And john powell and others are bringing training methodologies based on the new science to city governments and police forces and schools. What we’re finding now in the last 30 years is that much of the work, in terms of our cognitive and emotional response to the world, happens at the unconscious level.

The first person to touch Jesus in His natural birth was obviously Mary, the virgin. But who was the first to touch Him at His second birth—His resurrection from the dead? Mary Magdalene! She’s the one who had seven demons cast out of her and was healed of infirmities (see Mark 16:9)! The Virgin Mary, representing purity and all that is right, welcomed Jesus into the world for His role of fulfilling the Law and becoming the perfect sacrifice. Mary Magdalene, the one who had been sick and tormented by devils, represents the unanswerable needs of the spirit, soul, and body. She welcomed Him into the world for His role of building a family out of the least pure or qualified in any way. The Virgin introduced the One who would close out the dispensation of the Law. The tormented one introduced Jesus into the season of grace where everyone would be welcomed.

It is not that we would oust the little people from the world,' he said, 'in order that we, who are no more than one step upwards from their littleness, may hold their world forever. It is the step we fight for an not ourselves... We are here, Brothers, to what end? To serve the spirit and the purpose that has been breathed into our lives. We fight not for ourselves - for we are but the momentary hands and eyes of the Life of the world... This earth is no resting place... We fight not for ourselves but for growth - growth that goes on forever. Tomorrow, whether we live or die, growth will conquer through us. That is the law of the spirit for ever more. To grow according to the will of God! To grow out of these cracks and crannies, out of these shadows and darknesses, into greatness and the light! Greater,' he said, speaking with slow deliberation, 'greater, my Brothers! And then - still greater. To grow, and again - to grow. To grow at last into the fellowship and understanding of God. Growing... Till the earth is no more than a footstool... Till the spirit shall have driven fear into nothingness, and spread...' He swung his arm heavenward: - 'There!

A dragon is a confusion at the heart of things, a law unto himself. He embraces good, evil, and indifference; in his own nature he makes them indivisible and absolute. He knows who he is. Surely you see that... Put it this way. Dragons all love life's finer things- music, art, treasure- the works of the spirit; yet in their personal habits they're foul and bestial- they burn down cathedrals, for instance, and eat maidens- and they see in their whimsical activities no faintest contradiction... Dragons never grow, never change... Believe me, nothing in this world is more despicable than a dragon. They're a walking- or flying- condemnation of all we stand for, all we pray for our children, nay, for ourselves. We struggle to improve ourselves, we tortuously balance on the delicate line between our duties to society and our duties within- our duties to God and our own nature.

The government of the United States seems to have made common cause with the planet’s thugs, crooks, and dictators against its own ideals—and in fact to have imported the spirit of thuggery, crookedness, and dictatorship into the very core of the American state, into the most solemn symbolic oval center of its law and liberty. The man inside that oval center did not act alone. He held his power with the connivance of others. They executed his orders and empowered his whims for crass and cowardly reasons of their own: partisanship, ambition, greed for gain, eagerness for attention, ideological zeal, careerist conformity, or—in the worst cases—malicious glee in the wreck of things they could never have built themselves. They claim the symbols of the republic as they subvert its institutions. They pin the flag to their lapels before commencing the day’s work of lying, obstructing, and corrupting. They speak for America to a world that remembers a different and better America. But that memory is already fading into a question of whether it was not perhaps always an illusion, whether this new regime of deceit and brutishness will not only form the future—but whether it also retrospectively discredits the American past

The principle being thus universal there is no reason why we should postpone its application till we find ourselves in another world, and the best place and time to begin are Here and Now. The starting point is not in time or locality, but in the mode of Thought; and if we realize that this Point of Origination is Spirit's power to produce something out of nothing, and that it does this in accordance with the natural order of substance of the particular world in which it is working, then the spiritual ego in ourselves, as proceeding direct from the Universal Spirit, should be able first, to so harmoniously combine the working of spiritual and physical laws in its own body as to keep it in perfect health, secondly to carry this process further and renew the body, thus eradicating the effects of old age, and thirdly to carry the process still further and perpetuate this renewed body as long as the individual might desire.

Leave all the ‘wise men to mock it or tolerate.’ Let them reach the moon or the stars, they are all dead. Nothing lives outside of man. Man is the living soul, turning slowly into a life-giving Spirit. But you cannot tell it except in a parable or metaphor to excite the mind of man to get him to go out and prove it. Leave the good and evil and eat of the Tree of Life. Nothing in the world is untrue if you want it to be true. You are the truth of everything that you perceive. ‘I am the truth, and the way, the life revealed.’ If I have physically nothing in my pocket, then in Imagination I have MUCH. But that is a lie based on fact, but truth is based on the intensity of my imagination and then I will create it in my world. Should I accept facts and use them as to what I should imagine? No. It is told us in the story of the fig tree. It did not bear for three years. One said, ‘Cut it down, and throw it away.’ But the keeper of the vineyard pleaded NO’! Who is the tree? I am the tree; you are the tree. We bear or we do not. But the Keeper said he would dig around the tree and feed it ‘or manure it, as we would say today’ and see if it will not bear. Well I do that here every week and try to get the tree ‘you’ me to bear. You should bear whatever you desire. If you want to be happily married, you should be. The world is only response. If you want money, get it. Everything is a dream anyway. When you awake and know what you are creating and that you are creating it that is a different thing. The greatest book is the Bible, but it has been taken from a moral basis and it is all weeping and tears. It seems almost ruthless as given to us in the Gospel, if taken literally. The New Testament interprets the Old Testament, and it has nothing to do with morals. You change your mind and stay in that changed state until it unfolds. Man thinks he has to work himself out of something, but it is God asleep in you as a living soul, and then we are reborn as a life-giving spirit. We do it here in this little classroom called Earth or beyond the grave, for you cannot die. You can be just as asleep beyond the grave. I meet them constantly, and they are just like this. Same loves and same hates. No change. They will go through it until they finally awake, until they cease to re-act and begin to act. Do not take this story lightly which I have told you tonight. Take it to heart. Tonight when you are driving home enact a scene. No matter what it is. Forget good and evil. Enact a scene that implies you have what you desire, and to the degree that you are faithful to that state, it will unfold in your world and no power can stop it, for there is no other power. Nothing is independent of your perception of it, and this goes for that great philosopher among us who is still claiming that everything is independent of the perceiver, but that the perceiver has certain powers. It is not so. Nothing is independent of the perceiver. Everything is ‘burned up’ when I cease to behold it. It may exist for another, but not for me. Let us make our dream a noble one, for the world is infinite response to you, the being you want to be. Now let us go into the silence.

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

At first all was well. In fact, all was terrific. The Takers were pedaling away and the wings of their craft were flapping beautifully. They felt wonderful, exhilarated. They were experiencing the freedom of the air: freedom from restraints that bind and limit the rest of the biological community. And with that freedom came marvels—all the things you mentioned the other day: urbanization, technology, literacy, mathematics, science. “Their flight could never end, it could only go on becoming more and more exciting. They couldn’t know, couldn’t even have guessed that, like our hapless airman, they were in the air but not in flight. They were in free fall, because their craft was simply not in compliance with the law that makes flight possible. But their disillusionment is far away in the future, and so they’re pedaling away and having a wonderful time. Like our airman, they see strange sights in the course of their fall. They see the remains of craft very like their own—not destroyed, merely abandoned—by the Maya, by the Hohokam, by the Anasazi, by the peoples of the Hopewell cult, to mention only a few of those found here in the New World. ‘Why,’ they wonder, ‘are these craft on the ground instead of in the air? Why would any people prefer to be earthbound when they could have the freedom of the air, as we do?’ It’s beyond comprehension, an unfathomable mystery.

Let the Christian world forget or depart from this true gospel salvation; let anything else be trusted but the cross of Christ and the Spirit of Christ; and then, though churches and preachers and prayers and sacraments are everywhere in plenty, nothing can come of them but a Christian kingdom of pagan vices, along with a mouth-professed belief in the Apostles’ Creed and the communion of saints. To this sad truth all Christendom both at home and abroad bears full witness. Who need be told that no corruption or depravity of human nature, no kind of pride, wrath, envy, malice, and self-love; no sort of hypocrisy, falseness, cursing, gossip, perjury, and cheating; no wantonness of lust in every kind of debauchery, foolish jesting, and worldly entertainment, is any less common all over Christendom, both popish and Protestant, than towns and villages. What vanity, then, to count progress in terms of numbers of new and lofty cathedrals, chapels, sanctuaries, mission stations, and multiplied new membership lists, when there is no change in this undeniable departure of men’s hearts from the living God. Yea, let the whole world be converted to Christianity of this kind, and let every citizen be a member of some Protestant or Catholic church and mouth the creed every Lord’s day; and no more would have been accomplished toward bringing the kingdom of God among men than if they had all joined this or that philosophical society or social fraternity.

Generational Patterns Since the beginning of recorded time, certain writers and thinkers have intuited a pattern to human history. It was perhaps the great fourteenth-century Islamic scholar Ibn Khaldun who first formulated this idea into the theory that history seems to move in four acts, corresponding to four generations. The first generation is that of the revolutionaries who make a radical break with the past, establishing new values but also creating some chaos in the struggle to do so. Often in this generation there are some great leaders or prophets who influence the direction of the revolution and leave their stamp on it. Then along comes a second generation that craves some order. They are still feeling the heat of the revolution itself, having lived through it at a very early age, but they want to stabilize the world, establish some conventions and dogma. Those of the third generation—having little direct connection to the founders of the revolution—feel less passionate about it. They are pragmatists. They want to solve problems and make life as comfortable as possible. They are not so interested in ideas but rather in building things. In the process, they tend to drain out the spirit of the original revolution. Material concerns predominate, and people can become quite individualistic. Along comes the fourth generation, which feels that society has lost its vitality, but they are not sure what should replace it. They begin to question the values they have inherited, some becoming quite cynical. Nobody knows what to believe in anymore. A crisis of sorts emerges. Then comes the revolutionary generation, which, unified around some new belief, finally tears down the old order, and the cycle continues. This revolution can be extreme and violent, or it can be less intense, with simply the emergence of new and different values.

Phaethon asked: “Do you think there is something wrong with the Sophotechs? We are Manorials, father! We let Rhadamanthus control our finances and property, umpire our disputes, teach our children, design our thoughtscapes, and even play matchmaker to find us wives and husbands!” “Son, the Sophotechs may be sufficient to advise the Parliament on laws and rules. Laws are a matter of logic and common sense. Specially designed human-thinking versions, like Rhadamanthus, can tell us how to fulfill our desires and balance our account books. Those are questions of strategy, of efficient allocation of resources and time. But the Sophotechs, they cannot choose our desires for us. They cannot guide our culture, our values, our tastes. That is a question of the spirit.” “Then what would you have us do? Would you change our laws?” “Our mores, not our laws. There are many things which are repugnant, deadly to the spirit, and self-destructive, but which law should not forbid. Addiction, self-delusion, self-destruction, slander, perversion, love of ugliness. How can we discourage such things without the use of force? It was in response to this need that the College of Hortators evolved. Peacefully, by means of boycotts, public protests, denouncements, and shunnings, our society can maintain her sanity against the dangers to our spirit, to our humanity, to which such unboundried liberty, and such potent technology, exposes us.” (...) But Phaethon certainly did not want to hear a lecture, not today. “Why are you telling me all this? What is the point?” “Phaethon, I will let you pass through those doors, and, once through, you will have at your command all the powers and perquisites I myself possess. The point of my story is simple. The paradox of liberty of which you spoke before applies to our entire society. We cannot be free without being free to harm ourselves. Advances in technology can remove physical dangers from our lives, but, when they do, the spiritual dangers increase. By spiritual danger I mean a danger to your integrity, your decency, your sense of life. Against those dangers I warn you; you can be invulnerable, if you choose, because no spiritual danger can conquer you without your own consent. But, once they have your consent, those dangers are all-powerful, because no outside force can come to your aid. Spiritual dangers are always faced alone. It is for this reason that the Silver-Gray School was formed; it is for this reason that we practice the exercise of self-discipline. Once you pass those doors, my son, you will be one of us, and there will be nothing to restrain you from corruption and self-destruction except yourself. “You have a bright and fiery soul, Phaethon, a power to do great things; but I fear you may one day unleash such a tempest of fire that you may consume yourself, and all the world around you.

Q. Which is my favorite country? A. The United States of America. Not because I'm chauvinistic or xenophobic, but because I believe that we alone have it all, even if not to perfection. The U.S. has the widest possible diversity of spectacular scenery and depth of natural resources; relatively clean air and water; a fascinatingly heterogeneous population living in relative harmony; safe streets; few deadly communicable diseases; a functioning democracy; a superlative Constitution; equal opportunity in most spheres of life; an increasing tolerance of different races, religions, and sexual preferences; equal justice under the law; a free and vibrant press; a world-class culture in books,films, theater, museums, dance, and popular music; the cuisines of every nation; an increasing attention to health and good diet; an abiding entrepreneurial spirit; and peace at home.

When one takes into account also His reiterated assertions about His Divinity - such as asking us to love Him above parents, to believe in Him even in the face of persecution, to be ready to sacrifice our bodies in order to save our souls in union with Him - to call Him just a good man ignores the facts. No man is good unless he is humble; and humility is a recognition of truth concerning oneself. A man who thinks he is greater than he actually is is not humble, but a vain and boastful fool. How can any man claim prerogatives over conscience, and over history, and over society and the world and still claim he is 'meek and humble of heart'? But if He is God as well as man, His language falls into place and everything that He says is intelligible. But if He is not what He claimed to be, then some of His most precious sayings are nothing but bombastic outburts of self-adulation that breathe rather the spirit of Lucifer than the spirit of a good man. What avails Him to proclam the law of self-renouncement, if He Himself renounces truth to call Himself God? Even His sacrifice on the Cross becomes a suspect and dated thing, when it goes hand in hand with delusions of grandeur and infernal conceit. He could not be called even a sincere teacher, for no sincere teacher would allow anyone to construe his claims to share the rank and the name of the Great God in heaven.

Dogmatic theology is, by its very nature, unchangeable. The same can be said in regard to the spirit of the law. Law was and is to protect the past and present status of society and, by its very essence, must be very conservative, if not reactionary. Theology and law are both of them static by their nature. Philosophy, law and ethics, to be effective in a dynamic world must be dynamic; they must be made vital enough to keep pace with the progress of life and science. In recent civilization ethics, because controlled by theology and law, which are static, could not duly influence the dynamic, revolutionary progress of technic and the steadily changing conditions of life; and so we witness a tremendous downfall of morals in politics and business. Life progresses faster than our ideas, and so medieval ideas, methods and judgments are constantly applied to the conditions and problems of modern life. This discrepancy between facts and ideas is greatly responsible for the dividing of modern society into different warring classes, which do not understand each other. Medieval legalism and medieval morals- the basis of the old social structure-being by their nature conservative, reactionary, opposed to change, and thus becoming more and more unable to support the mighty social burden of the modern world, must be adjudged responsible in a large measure for the circumstances which made the World War inevitable.

It is our suffering that brings us together. It is not love. Love does not obey the mind, and turns to hate when forced. The bond that binds us is beyond choice. We are brothers. We are brothers in what we share. In pain, which each of us must suffer alone, in hunger, in poverty, in hope, we know our brotherhood. We know it, because we have had to learn it. We know that there is no help for us but from one another, that no hand will save us if we do not reach out our hand. And the hand that you reach out is empty, as mine is. You have nothing. You possess nothing. You own nothing. You are free. All you have is what you are, and what you give. “I am here because you see in me the promise, the promise that we made two hundred years ago in this city—the promise kept. We have kept it, on Anarres. We have nothing but our freedom. We have nothing to give you but your own freedom. We have no law but the single principle of mutual aid between individuals. We have no government but the single principle of free association. We have no states, no nations, no presidents, no premiers, no chiefs, no generals, no bosses, no bankers, no landlords, no wages, no charity, no police, no soldiers, no wars. Nor do we have much else. We are sharers, not owners. We are not prosperous. None of us is rich. None of us is powerful. If it is Anarres you want, if it is the future you seek, then I tell you that you must come to it with empty hands. You must come to it alone, and naked, as the child comes into the world, into his future, without any past, without any property, wholly dependent on other people for his life. You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.

It is the most capricious prejudice to believe that a human being is denied the capacity to be outside himself, to be consciously beyond the senses. He is capable at any moment of being a suprasensual being. Without this he would not be a citizen of the world—he would be an animal. It is true that under these circumstances reflection, the discovery of oneself—is very difficult, since they are so ceaselessly, so necessarily connected with the change in our other circumstances. But the more conscious of these circumstances we can be, the more lively, powerful, and ample is the conviction which derives from them—the belief in true revelations of the spirit. It is not seeing—hearing—feeling—it is a combination of all three—more than all three—a sensation of immediate certainty—a view of my truest, most actual life—thoughts change into laws—wishes are fulfilled. For the weak person the fact of this moment is an article of faith. The phenomenon becomes especially striking at the sight of many human forms and faces—particularly so on catching sight of many eyes, expressions, movements—on hearing certain words, reading certain passages—at certain views of life, world, and fate. Very many chance incidents, many natural events, particular times of the day and year bring us such experiences. Certain moods are especially favorable to such revelations. Most last only an instant—few linger—fewest of all remain. In this respect there are great differences between people. One is more capable of experiencing revelations than another. One has more sense of them, the other more understanding. The latter kind will always remain in their soft light; even if the former has only intermittent flashes of illumination, they are brighter and more varied. This capacity is also susceptible to illness, which signifies either excessive sense and deficient understanding—or excessive understanding and deficient sense.

The word psychogeography, suggested by an illiterate Kabyle as a general term for the phenomena a few of us were investigating around the summer of 1953, is not too inappropriate. It does not contradict the materialist perspective of the conditioning of life and thought by objective nature. Geography, for example, deals with the determinant action of general natural forces, such as soil composition or climatic conditions, on the economic structures of a society, and thus on the corresponding conception that such a society can have of the world. Psychogeography could set for itself the study of the precise laws and specific effects of the geographical environment, whether consciously organized or not, on the emotions and behavior of individuals. The charmingly vague adjective psychogeographicalcan be applied to the findings arrived at by this type of investigation, to their influence on human feelings, and more generally to any situation or conduct that seems to reflect the same spirit of discovery. It has long been said that the desert is monotheistic. Is it illogical or devoid of interest to observe that the district in Paris between Place de la Contrescarpe and Rue de l’Arbalète conduces rather to atheism, to oblivion and to the disorientation of habitual reflexes?

Most intellectuals and most artists belong to the same type. Only the strongest of them force their way through the atmosphere of the bourgeois earth and attain to the cosmic. The others all resign themselves or make compromises. Despising the bourgeoisie, and yet belonging to it, they add to its strength and glory; for in the last resort they have to share their beliefs in order to live. The lives of these infinitely numerous persons make no claim to the tragic; but they live under an evil star in a quite considerable affliction; and in this hell their talents ripen and bear fruit. The few who break free seek their reward in the unconditioned and go down in splendor. They wear the thorn crown and their number is small. The others, however, who remain in the fold and from whose talents the bourgeoisie reaps much gain, have a third kingdom left open to them, an imaginary and yet a sovereign world, humor. The lone wolves who know no peace, these victims of unceasing pain to whom the urge for tragedy has been denied and who can never break through the starry space,who feel themselves summoned thither and yet cannot survive in its atmosphere—for them is reserved, provided suffering has made their spirits tough and elastic enough, a way of reconcilement and an escape into humor. Humor has always something bourgeois in it, although the true bourgeois is incapable of understanding it. In its imaginary realm the intricate and manyfaceted ideal of all Steppenwolves finds its realisation. Here it is possible not only to extol the saint and the profligate in one breath and to make the poles meet, but to include the bourgeois, too, in the same affirmation. Now it is possible to be possessed by God and to affirm the sinner, and vice versa, but it is not possible for either saint or sinner (or for any other of the unconditioned) to affirm as well that lukewarm mean, the bourgeois. Humor alone, that magnificent discovery of those who are cut short in their calling to highest endeavor, those who falling short of tragedy are yet as rich in gifts as in affliction, humor alone (perhaps the most inborn and brilliant achievement of the spirit) attains to the impossible and brings every aspect of human existence within the rays of its prism. To live in the world as though it were not the world, to respect the law and yet to stand above it, to have possessions as though "one possessed nothing," to renounce as though it were no renunciation, all these favorite and often formulated propositions of an exalted worldly wisdom, it is in the power of humor alone to make efficacious.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.