Level Of Acceptance Quotes

I am trying here to prevent anyone saying the really foolish thing that people often say about Him: I’m ready to accept Jesus as a great moral teacher, but I don’t accept his claim to be God. That is the one thing we must not say. A man who was merely a man and said the sort of things Jesus said would not be a great moral teacher. He would either be a lunatic — on the level with the man who says he is a poached egg — or else he would be the Devil of Hell. You must make your choice. Either this man was, and is, the Son of God, or else a madman or something worse. You can shut him up for a fool, you can spit at him and kill him as a demon or you can fall at his feet and call him Lord and God, but let us not come with any patronizing nonsense about his being a great human teacher. He has not left that open to us. He did not intend to.

Because true belonging only happens when we present our authentic, imperfect selves to the world, our sense of belonging can never be greater than our level of self-acceptance.

... in practice the standard for what constitutes rape is set not at the level of women's experience of violation but just above the level of coercion acceptable to men.

I think I've reduced the amount of blood in my caffeine system to an acceptable level.

There’s a low-level, specific pain in having to accept that putting up with you requires a certain generosity of spirit in your loved ones.

Oh, measure it all out! Acceptable levels of misery and suffering!' The cane swung down, thumped hard on the ground. 'Acceptable? Who the fuck says any level is acceptable? What sort of mind thinks that?' Karsa grinned, 'Why, a civilized one.' 'Indeed!' Shadowthrone turned to Cotillion. 'And you doubted this one!

If you’re not uncomfortable, then you’re probably stuck at an “acceptable level.

Why doesn't it bother her? Seriously, it doesn't. She's not putting on a front. She's in a serious relationship with a guy who has sex with other women for a living, and it doesn't matter to her." "I married a cop." Roarke smiled at her. "We all have our levels of acceptance. He was an LC when they met, just as she was a doctor, and one who often works in dangerous areas of the city." She shot him the same easy smile. "So...if I'd been an LC when we met, you wouldn't have any problem with me banging other guys. Professionally." "None at all, as I'd kick your ass and murder all of them. But that's my level of acceptance.

Belonging: Belonging is the innate human desire to be part of something larger than us. Because this yearning is so primal, we often try to acquire it by fitting in and by seeking approval, which are not only hollow substitutes for belonging, but often barriers to it. Because true belonging only happens when we present our authentic, imperfect selves to the world, our sense of belonging can never be greater than our level of self-acceptance.

The pain that you create now is always some form of nonacceptance, some form of unconscious resistance to what is. On the level of thought, the resistance is some form of judgment. On the emotional level, it is some form of negativity. The intensity of the pain depends on the degree of resistance to the present moment, and this in turn depends on how strongly you are identified with your mind. The mind always seeks to deny the Now and to escape from it. In other words, the more you are identified with your mind, the more you suffer. Or you may put it like this: the more you are able to honor and accept the Now, the more you are free of pain, of suffering - and free of the egoic mind. Why does the mind habitually deny or resist the Now? Because it cannot function and remain in control without time, which is past and future, so it perceives the timeless Now as threatening. Time and mind are in fact inseparable.

The revealed and mystic literature of mankind bears ample testimony to the fact that religious experience has been too enduring and dominant in the history of mankind to be rejected as mere illusion. There seems to be no reason, then, to accept the normal level of human experience as fact and reject its other levels as mystical and emotional.

Only you know your circumstances, your energy level, the needs of your children, and the emotional demands of your other obligations. Be wise during intensive seasons of your life. Cherish your agency, and don’t give it away casually. Don’t compare yourself to others — nearly always this will make you despondent. Don’t accept somebody else’s interpretation of how you should be spending your time. Make the best decision you can and then evaluate it to see how it works.

But maybe the trick isn't sticking everything out. The trick is quitting the right thing at the right time. The trick is understanding that saying "No, thank you" to something you're expected to accept isn't failure. It's a whole other level of success.

Highly creative people don't necessarily excel in raw brainpower. They are misfits on some level. They tend to question accepted views and to consider contradictory ones.

Man fails to do the works of Jesus Christ because he attempts to accomplish them from his present level of consciousness. You will never transcend your present accomplishments through sacrifice and struggle. Your present level of consciousness will only be transcended as you drop the present state and rise to a higher level. You rise to a higher level of consciousness by taking your attention away from your present limitations and placing it upon that which you desire to be. Do not attempt this in day-dreaming or wishful thinking but in a positive manner. Claim yourself to be the thing desired. I AM that; no sacrifice, no diet, no human tricks. All that is asked of you is to accept your desire. If you dare claim it, you will express it.

Religion today is not transforming people; rather it is being transformed by the people. It is not raising the moral level of society; it is descending to society’s own level, and congratulating itself that it has scored a victory because society is smilingly accepting its surrender.

The point is, the brain talks to itself, and by talking to itself changes its perceptions. To make a new version of the not-entirely-false model, imagine the first interpreter as a foreign correspondent, reporting from the world. The world in this case means everything out- or inside our bodies, including serotonin levels in the brain. The second interpreter is a news analyst, who writes op-ed pieces. They read each other's work. One needs data, the other needs an overview; they influence each other. They get dialogues going. INTERPRETER ONE: Pain in the left foot, back of heel. INTERPRETER TWO: I believe that's because the shoe is too tight. INTERPRETER ONE: Checked that. Took off the shoe. Foot still hurts. INTERPRETER TWO: Did you look at it? INTERPRETER ONE: Looking. It's red. INTERPRETER TWO: No blood? INTERPRETER ONE: Nope. INTERPRETER TWO: Forget about it. INTERPRETER ONE: Okay. Mental illness seems to be a communication problem between interpreters one and two. An exemplary piece of confusion. INTERPRETER ONE: There's a tiger in the corner. INTERPRETER TWO: No, that's not a tiger- that's a bureau. INTERPRETER ONE: It's a tiger, it's a tiger! INTERPRETER TWO: Don't be ridiculous. Let's go look at it. Then all the dendrites and neurons and serotonin levels and interpreters collect themselves and trot over to the corner. If you are not crazy, the second interpreter's assertion, that this is a bureau, will be acceptable to the first interpreter. If you are crazy, the first interpreter's viewpoint, the tiger theory, will prevail. The trouble here is that the first interpreter actually sees a tiger. The messages sent between neurons are incorrect somehow. The chemicals triggered are the wrong chemicals, or the impulses are going to the wrong connections. Apparently, this happens often, but the second interpreter jumps in to straighten things out.

Perhaps so many journals had piled up in the lighthouse because on some level most came, in time, to recognize the futility of language. Not just in Area X but against the rightness of the lived-in moment, the instant of touch, of connection for which words were such a sorrowful disappointment, so inadequate an expression of both the finite and the infinite.

The beginning of wisdom, I believe, is our ability to accept an inherent messiness in our explanation of what's going on. Nowhere is it written that human minds should be able to give a full accounting of creation in all dimensions and on all levels. Ludwig Wittgenstein had the idea that philosophy should be what he called "true enough." I think that's a great idea. True enough is as true as can be gotten. The imagination is chaos. New forms are fetched out of it. The creative act is to let down the net of human imagination into the ocean of chaos on which we are suspended and then to attempt to bring out of it ideas.

On this new level you live, you have been living more comfortably every day, with new morals, new principles. You have accepted things you would not have accepted five years ago, a year ago, things that your father, even in Germany, could not have imagined.

I figured I had kept her from being too depressed after fucking--it's hard for a girl with any force in her and any brains to accept the whole thing of fucking, of being fucked without trying to turn it on its end, so that she does some fucking, or some fucking up; I mean, the mere power of arousing the man so he wants to fuck isn't enough; she wants him to be willing to die in order to fuck. There's a kind of strain or intensity women are bred for, as beasts, for childbearing when childbearing might kill them, and child rearing when the child might die at any moment: it's in women to live under that danger, with that risk, that close to tragedy, with that constant taut or casual courage. They need death and nobility near. To be fucked when there's no drama inherent in it, when you're not going to rise to a level of nobility and courage forever denied the male, is to be cut off from what is inherently female, bestially speaking.

My personal opinion is that the neutral position on the mood spectrum—what I called emotional sea level—is not happiness but rather contentment and the calm acceptance that is the goal of many kinds of spiritual practice.

Filipinos are not a reading people, and despite the compulsory course on the life and works of Rizal today, from the elementary to the university levels, it is accepted that the 'Noli me Tangere' and 'El Filibusterismo' are highly regarded but seldom read (if not totally ignored). Therefore one asks, how can unread novels exert any influence?

What a laugh, though. To think that one human being could ever really know another. You could get used to each other, get so habituated that you could speak their words right along with them, but you never knew why other people said what they said or did what they did, because they never even knew themselves. Nobody understands anybody. And yet somehow we live together, mostly in peace, and get things done with a high enough success rate that people keep trying. Human beings get married and a lot of marriages work, and they have children and most of them grow up to be decent people, and they have schools and businesses and factories and farms that have results at some level of acceptability—all without having a clue what’s going on inside anybody’s head. Muddling through, that’s what human beings do. that was the part of being human that Bean hated the most.

The conventional accept and are frequently charmed by a certain unconventionality.

Most of the time, we see only what we want to see, or what others tell us to see, instead of really investigate to see what is really there. We embrace illusions only because we are presented with the illusion that they are embraced by the majority. When in truth, they only become popular because they are pounded at us by the media with such an intensity and high level of repetition that its mere force disguises lies and truths. And like obedient schoolchildren, we do not question their validity and swallow everything up like medicine. Why? Because since the earliest days of our youth, we have been conditioned to accept that the direction of the herd, and authority anywhere — is always right.

It is the natural ambition of the power holder to cast a criminal light on legal resistance and even non-acceptance of its demands, and this aim gives rise to specialized branches in the use of force and the related propaganda. One tactic is to place the common criminal on a higher level than the man who resists their purposes.

Knowing is not enough. You must accept My blessings in order to attain a better life. You must embrace a higher level of consciousness.

This is what you should experience in your own pursuit of “good.” If you’re not uncomfortable, then you’re probably stuck at an “acceptable level.

Mahler put the word schwer beside certain passages in his musical scores. Meaning “difficult.” “Heavy.” We were told this at some point by The Moth, as if it was a warning. He said we needed to prepare for such moments in order to deal with them efficiently, in case we suddenly had to take control of our wits. Those times exist for all of us, he kept saying. Just as no score relies on only one pitch or level of effort from musicians in the orchestra. Sometimes it relies on silence. It was a strange warning to be given, to accept that nothing was safe anymore. “ ‘Schwer,’ ” he’d say, with his fingers gesturing the inverted commas, and we’d mouth the word and then the translation, or simply nod in weary recognition. My sister and I got used to parroting the word back to each other—“schwer.

I like to play chess. I moved to a small town, and nobody played chess there, but one guy challenged me to checkers. I always thought it was kind of a simple game, but I accepted. And he beat me nine or ten games in a row. That’s sort of like living in a small town. It’s a simpler game, but it’s played to a higher level.

Connection: Connection is the energy that is created between people when they feel seen, heard, and valued; when they can give and receive without judgment. Belonging: Belonging is the innate human desire to be part of something larger than us. Because this yearning is so primal, we often try to acquire it by fitting in and by seeking approval, which are not only hollow substitutes for belonging, but often barriers to it. Because true belonging only happens when we present our authentic, imperfect selves to the world, our sense of belonging can never be greater than our level of self-acceptance.

Maybe there in a set amount of crying your body needs to deal with any trauma. There’s a certain water-level of tears you need to shed until you can find acceptance or move on or whatever. And, if you don’t cry them out, they just catch up with you.

The truth is: Belonging starts with self-acceptance. Your level of belonging, in fact, can never be greater than your level of self-acceptance, because believing that you're enough is what gives you the courage to be authentic, vulnerable and imperfect.

A woman in her thirties came to see me. As she greeted me, I could sense the pain behind her polite and superficial smile. She started telling me her story, and within one second her smile changed into a grimace of pain. Then, she began to sob uncontrollably. She said she felt lonely and unfulfilled. There was much anger and sadness. As a child she had been abused by a physically violent father. I saw quickly that her pain was not caused by her present life circumstances but by an extraordinarily heavy pain-body. Her pain-body had become the filter through which she viewed her life situation. She was not yet able to see the link between the emotional pain and her thoughts, being completely identified with both. She could not yet see that she was feeding the pain-body with her thoughts. In other words, she lived with the burden of a deeply unhappy self. At some level, however, she must have realized that her pain originated within herself, that she was a burden to herself. She was ready to awaken, and this is why she had come. I directed the focus of her attention to what she was feeling inside her body and asked her to sense the emotion directly, instead of through the filter of her unhappy thoughts, her unhappy story. She said she had come expecting me to show her the way out of her unhappiness, not into it. Reluctantly, however, she did what I asked her to do. Tears were rolling down her face, her whole body was shaking. “At this moment, this is what you feel.” I said. “There is nothing you can do about the fact that at this moment this is what you feel. Now, instead of wanting this moment to be different from the way it is, which adds more pain to the pain that is already there, is it possible for you to completely accept that this is what you feel right now?” She was quiet for a moment. Suddenly she looked impatient, as if she was about to get up, and said angrily, “No, I don't want to accept this.” “Who is speaking?” I asked her. “You or the unhappiness in you? Can you see that your unhappiness about being unhappy is just another layer of unhappiness?” She became quiet again. “I am not asking you to do anything. All I'm asking is that you find out whether it is possible for you to allow those feelings to be there. In other words, and this may sound strange, if you don't mind being unhappy, what happens to the unhappiness? Don't you want to find out?” She looked puzzled briefly, and after a minute or so of sitting silently, I suddenly noticed a significant shift in her energy field. She said, “This is weird. I 'm still unhappy, but now there is space around it. It seems to matter less.” This was the first time I heard somebody put it like that: There is space around my unhappiness. That space, of course, comes when there is inner acceptance of whatever you are experiencing in the present moment. I didn't say much else, allowing her to be with the experience. Later she came to understand that the moment she stopped identifying with the feeling, the old painful emotion that lived in her, the moment she put her attention on it directly without trying to resist it, it could no longer control her thinking and so become mixed up with a mentally constructed story called “The Unhappy Me.” Another dimension had come into her life that transcended her personal past – the dimension of Presence. Since you cannot be unhappy without an unhappy story, this was the end of her unhappiness. It was also the beginning of the end of her pain-body. Emotion in itself is not unhappiness. Only emotion plus an unhappy story is unhappiness. When our session came to an end, it was fulfilling to know that I had just witnessed the arising of Presence in another human being. The very reason for our existence in human form is to bring that dimension of consciousness into this world. I had also witnessed a diminishment of the pain-body, not through fighting it but through bringing the light of consciousness to it.

It is because we understand you, Toblakai, that we do not set the Hounds upon you. You bear your destiny like a standard, a grisly one, true, but then, its only distinction is in being obvious. Did you know that we too left civilization behind? The scribblers were closing in on all sides, you see. The clerks with their purple tongues and darting eyes, their shuffling feet and sloped shoulders, their bloodless lists. Oh, measure it all out! Acceptable levels of misery and suffering!’ The cane swung down, thumped hard on the ground. ‘Acceptable? Who the fuck says any level is acceptable? What sort of mind thinks that?’ Karsa grinned. ‘Why, a civilized one.’ ‘Indeed!’ Shadowthrone turned to Cotillion. ‘And you doubted this one!

When your efforts run in the face of conventional wisdom and accepted mastery, persistence can look like madness. If you succeed in the end, this extreme originality reformulates into a new level of mastery, sometimes even genius; if you fail in the end, you remain a madman in the eyes of others, and maybe even yourself. When you are in the midst of the journey…there’s really no way of knowing which one you are.” (p.129)

I never promised you a rose garden. I never promised you perfect justice [...] and I never promised you peace or happiness. My help is so that you can be free to fight for all of those things. The only reality I offer is challenge, and being well is being free to accept it or not at whatever level you are capable. I never promise lies, and the rose garden world of perfection is a lie... and a bore, too!

Over the last few years, my comfort level with how I look has improved. My age has helped. You get used to yourself and accept yourself.

I think you think that sitting at your desk, frowning and smiling somehow makes you think you’re actually living some fascinating life. You comment on things, and that substitutes for doing them. You look at pictures of Nepal, push a smile button, and you think that’s the same as going there. I mean, what would happen if you actually went? Your CircleJerk ratings or whatever-the-fuck would drop below an acceptable level! Mae, do you realize how incredibly boring you’ve become?

Hannah returns to our booth carrying our drink orders. Or rather, Allie and Dex’s drink orders. Logan and I asked for sodas, but what we get is water. “Where’s my Dr. Pepper, Wellsy?” Logan whines. She levels him with a stern look. “Do you know how much sugar is in a soft drink?” “A perfectly acceptable amount and therefore I should drink it?” supplies Logan. “Wrong. The answer is too damn much. You’re playing Michigan in an hour—you can’t get all hopped up on sugar before a game. You’ll get a five-minute energy boost and then crash halfway through the first period.” Logan sighs. “G, why is your girl our nutritionist now?” I pick up my water glass and take a sip of defeat. “Do you want to argue with her?” Logan looks at Hannah, whose expression clearly conveys: you’ll get a soda over my dead body. Then he looks back at me. “No,” he says glumly.

At the highest levels of the medical cartel, vaccines are a top priority because they cause a weakening of the immune system. I know that may be hard to accept, but its true. The medical cartel, at the highest level, is not out to help people, it is out to harm them, to weaken them. To kill them. At one point in my career, I had a long conversation with a man who occupied a high government position in an African nation. He told me that he was well aware of this. He told me that WHO is a front for these depopulation interests

I live on a ship full of outcasts, populated by society's unacceptable. And yet, here I stand, happy. And I love them all. It is time, Primrose thought, to tender myself the same level of courtesy. Or perhaps it is time that I simply accepted that I too am one of the strange and abandoned. Appearances be damned.

Women quickly learn that rape is only a crime in theory; in practice the standard for what constitutes rape is not set at the level of experience of women's violation but just above the level of coercion acceptable to men.

When asked whether or not we are Marxists, our position is the same as that of a physicist, when asked if he is a “Newtonian” or of a biologist when asked if he is a “Pasteurian.” There are truths so evident, so much a part of the peoples’ knowledge, that it is now useless to debate them. One should be a “Marxist” with the same naturalness with which one is a “Newtonian” in physics or a “Pasteurian.” If new facts bring about new concepts, the latter will never take away that portion of truth possessed by those that have come before. Such is the case, for example, of “Einsteinian” relativity or of Planck’s quantum theory in relation to Newton’s discoveries. They take absolutely nothing away from the greatness of the learned Englishman. Thanks to Newton, physics was able to advance until it achieved new concepts of space. The learned Englishman was the necessary stepping-stone for that. Obviously, one can point to certain mistakes of Marx, as a thinker and as an investigator of the social doctrines and of the capitalist system in which he lived. We Latin Americans, for example, cannot agree with his interpretation of Bolivar, or with his and Engels’ analysis of the Mexicans, which accepted as fact certain theories of race or nationality that are unacceptable today. But the great men who discover brilliant truths live on despite their small faults and these faults serve only to show us they were human. That is to say, they were human beings who could make mistakes, even given the high level of consciousness achieved by these giants of human thought. This is why we recognize the essential truths of Marxism as part of humanity’s body of cultural and scientific knowledge. We accept it with the naturalness of something that requires no further argument.

Fukuyama’s thesis that history has climaxed with liberal capitalism may have been widely derided, but it is accepted, even assumed, at the level of the cultural unconscious. It should be remembered, though, that even when Fukuyama advanced it, the idea that history had reached a ‘terminal beach’ was not merely triumphalist. Fukuyama warned that his radiant city would be haunted, but he thought its specters would be Nietzschean rather than Marxian. Some of Nietzsche’s most prescient pages are those in which he describes the ‘oversaturation of an age with history’. ‘It leads an age into a dangerous mood of irony in regard to itself’, he wrote in Untimely Meditations, ‘and subsequently into the even more dangerous mood of cynicism’, in which ‘cosmopolitan fingering’, a detached spectatorialism, replaces engagement and involvement. This is the condition of Nietzsche’s Last Man, who has seen everything, but is decadently enfeebled precisely by this excess of (self) awareness.

she thought about what happily-ever-afters were about, and decided that true love didn’t mean effortless, and ever-after wasn’t about cruise control. You started with the attraction, and then you opened your heart and your soul—but all that, which was no small thing, just got you to first base. There were many, many other trips to take to deeper levels of greater acceptance and understanding. That was where you found the happy. And the ever-after was the work you were always willing to put in to stay close, to learn, and to grow as people together.

Everyone who’s ever been jealous because it’s my face in the magazines and not theirs. Every person who can’t believe or accept that someone can reach my level of success without being a total prick. Trust me, it’s not the lies that hurt people. It’s the willingness of everyone else to believe them. And then there are those who come out of the woodwork to back your accuser because it gives them the spotlight for three seconds. They can’t stand the fact that you’ve risen above your past and that they have no excuse for never rising above theirs. In their minds, you need to be taken down a notch and they need to be raised a few, off the lies they tell about you. Because in the end, they know you, they’ve seen the real you, and by backing your accusers, they make other people think that maybe they were close to you – at least that’s what they claim. It’s a sick world and I’m disgusted with it. (Aiden)

You're an abnormality. People get scared when they come across something that doesn't behave the way they expect it to. People like labels and categories and things that they can predict. When people can't explain something, they assume it's because there's something wrong with it. They try to fix it or change it. They mess with it until it's translatable and they bring it down to their level. Trying to change someone is easier than trying to accept them. It's how they were programmed

Democracy suits Europeans today partly because it is associated with the triumph of capitalism and partly because it involves less commitment or intrusion into their lives than any of the alternatives. Europeans accept democracy because they no longer believe in politics. It is for this reason that we find both high levels of support for democracy in cross-national opinion polls and high rates of political apathy.

He'd never had to make the adjustments and compromises other people accepted early in their romantic careers; never had a chance to learn the lesson that Sarah taught him everyday--that beauty was only a part of it, and not even the most important part, that there were transactions between people that occurred on some mysterious level beneath the skin, or maybe even beyond the body.

Harmony is our natural state of being, and so, when our energies become too stagnant, chaos is thrown into the mix to stimulate what will eventually result in balance and invite flow. The trick is to not let chaos trap or define you… simply allow it to create movement in the vehicle of your life so that you can snap your eyes open and take back control of the wheel. Do not lose yourself in the storm, instead, be the calm in the storm.

How do we find words for describing levels of betrayal and emotional, physical, sexual and spiritual torture that fragment and destroy a child or cast and case traumatic shadows over the whole of adult life? We might, as a society, slowly find it possible to accept that one in four citizens are likely to have experience some form of emotional, psychical, sexual or spiritual abuse (McQueen, Itzin, Kennedy, Sinason, & Maxted, 2008), in itself a figure unimaginable and hidden twenty years ago. However, accepting the way a hurt and hurting parent or stranger re-enacts their disturbance with a vulnerable child or children remains far easier to digest than to consider the intellectually planned, scientific, methodical, procedures of organized child-abusing perpetrators-in other words, torture.

Child sexual abuse teaches us lessons about power- who has it and who doesn't. These lessons, experienced on a bodily level, transfer into the deepest levels of our conscious and subconscious being, and correspond with other oppressive systems. Widespread child sexual abuse supports a racist, sexist, classist and ableist society that attempts to train citizens into docility and unthinking acceptance of whatever the government and big business deem fit to hand out.

Without deception, sexual attraction isn’t possible. Men deceive women in many ways, and women deceive men on a whole different, god-like level. It’s not just makeup. It’s something far much greater. Many women try to play dumb, lest the man get scared of their intellectual abilities. Many women fake flexibility when it comes to opinions, as they know many men aren’t accepting of a highly opinionated woman. It’s a multitude of things with women. Whereas with men, things are quite simple. They just have to portray that they are the most sorted out guys, will be good providers, and know what they are doing in their lives. Putting it in a nutshell, both men and women deceive each other. But after a few months of marriage, the veil of deception is lifted. The woman who once seemed timid suddenly begins to voice her concerns. The woman who once seemed flexible suddenly begins to assert her unpopular opinions and impose her will. Men disappoint too. The woman realizes her guy isn’t as sorted out as he pretended to be. All in all, only when people start living together do they come to know of their partners for real. No wonder why so many love marriages end up in divorce within a year.

For such people, the ruling gods are progress, science, and development. They imagine that we know so much more about the world than those people of olden times, because "we" have science. Of course, they themselves do not have science, they have simply heard and believed that scientific knowledge is real knowledge. They know little about the goals and methods of science, and nothing about the Islamic Intellectual tradition. They are blind imitators in intellectual issues, that is, on the level where they should be striving for their own understanding. What is worse, this is a selective imitation, since they only accept the authority of the "scientists" and the "experts", not that of the great Muslim thinkers of the past. If Einstein said it, it must be true, but if Al-Ghazali or Mulla Sadra said it, then it can't be true, because it isn't scientific.

I have known you for an entire year now, Lord Waxillium,” Steris said. “I can accept you for who you are, but I am under no illusions. Something will happen at our wedding. A villain will burst in, guns firing. Or we’ll discover explosives in the altar. Or Father Bin will inexplicably turn out to be an old enemy and attempt to murder you instead of performing the ceremony. It will happen. I’m merely trying to prepare for it.” “You’re serious, aren’t you?” Wax asked, smiling. “You’re actually thinking of inviting one of my enemies so you can plan for a disruption.” “I’ve sorted them by threat level and ease of access,” Steris said, shuffling through her papers.

Responding to a moderator at the Sydney Writers Festival in 2008 (video), about the Spanish words in his book: When all of us are communicating and talking when we’re out in the world, we’ll be lucky if we can understand 20 percent of what people say to us. A whole range of clues, of words, of languages escape us. I mean we’re not perfect, we’re not gods. But on top of that people mis-speak, sometimes you mis-hear, sometimes you don’t have attention, sometimes people use words you don’t know. Sometimes people use languages you don’t know. On a daily basis, human beings are very comfortable with a large component of communication, which is incomprehensibility, incomprehension. We tend to be comfortable with it. But for an immigrant, it becomes very different. What most of us consider normative comprehension an immigrant fears that they’re not getting it because of their lack of mastery in the language. And what’s a normal component in communication, incomprehension, in some ways for an immigrant becomes a source of deep anxiety because you’re not sure if it’s just incomprehension or your own failures. My sense of writing a book where there is an enormous amount of language that perhaps everyone doesn’t have access to was less to communicate the experience of the immigrant than to communicate the experience that for an immigrant causes much discomfort but that is normative for people. which is that we tend to not understand, not grasp a large part of the language around us. What’s funny is, will Ramona accept incomprehension in our everyday lives and will greet that in a book with enormous fury. In other words what we’re comfortable with out in the outside world, we do not want to encounter in our books. So I’m constantly, people have come to me and asked me… is this, are you trying to lock out your non-Dominican reader, you know? And I’m like, no? I assume any gaps in a story and words people don’t understand, whether it’s the nerdish stuff, whether it’s the Elvish, whether it’s the character going on about Dungeons and Dragons, whether it’s the Dominican Spanish, whether it’s the sort of high level graduate language, I assume if people don’t get it that this is not an attempt for the writer to be aggressive. This is an attempt for the writer to encourage the reader to build community, to go out and ask somebody else. For me, words that you can’t understand in a book aren’t there to torture or remind people that they don’t know. I always felt they were to remind people that part of the experience of reading has always been collective. You learn to read with someone else. Yeah you may currently practice it in a solitary fashion, but reading is a collective enterprise. And what the unintelligible in a book does is to remind you how our whole, lives we’ve always needed someone else to help us with reading.

The Gospel is a harsh document; the Gospel is ruthless and specific in what it says; the Gospel is not meant to be re-worded, watered down and brought to the level of either our understanding or our taste. The Gospel is proclaiming something which is beyond us and which is there to stretch our mind, to widen our heart beyond the bearable at times, to recondition all our life, to give us a world view which is simply the world upside-down and this we are not keen to accept.

The living dead had taken more from us than land and loved ones. They'd robbed us of our confidence as the planet's dominant life form. We were a shaken, broken species, driven to the edge of extinction and grateful only for tomorrow with perhaps a little less suffering than today. Was this the legacy we would leave our children, a level of anxiety and self-doubt not seen since our simian ancestors cowered in the tallest trees? What kind of world would they rebuild? Would they rebuild at all? Could they continue to progress, knowing that they would be powerless to reclaim their future? And what if that future saw another rise of the living dead? Would our descendants rise to meet them in battle, or simply crumple in meek surrender and accept what they believe to be their inevitable extinction? For this alone, we had to reclaim our planet. We had to prove to ourselves that we could do it, and leave that proof as this war's greatest monument. The long, hard road back to humanity, or the regressive ennui of Earth's once-proud primates. That was the choice, and it had to be made now.

I am no theologian, and do not have the answers to these questions, and one of the reasons I enjoy the animals on the farm so much is that they don't think about their pain, or question it, they accept it and endure it, true stoics. I have never heard a donkey or cow whine (although I guess dogs do). I told my friend this: pain, like joy, is a gift. It challenges us, tests, defines us, causes us to grow, empathize, and also, to appreciate its absence. If nothing else, it sharpens the experience of joy. The minute something happens to me that causes pain, I start wondering how I can respond to it, what I can learn from it, what it has taught me or shown me about myself. This doesn't make it hurt any less, but it puts it, for me, on a more manageable level. I don't know if there is a God, or if he causes me or anybody else to hurt, or if he could stop pain. I try to accept it and live beyond it. I think the animals have taught me that. The Problem of Pain is that it exists, and is ubiquitous. The Challenge of Pain is how we respond to it.

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

In that moment, when watches and clocks misbehave and you feel a cold vapor wrap itself around your heart, you unconsciously draw a line at the bottom of a long column of numbers and come up with a sum. Perhaps it's one that fills you with contentment and endows you with a level of courage and an acceptance that you didn't know you possessed. Or maybe not.

Know that...there's plenty of food and of course popcorn on the dining-room table. Just...help yourself. If that runs out just let me know. Don't panic. And there's coffee, both caff and decaf, and soft drinks and juice in the kitchen, and plenty of ice in the freezer so...let me know if you have any questions with that.' And lastly, since I have you all here in one place, I have something to share with you. Along the garden ways just now...I too heard the flowers speak. They told me that our family garden has all but turned to sand. I want you to know I've watered and nurtured this square of earth for nearly twenty years, and waited on my knees each spring for these gentle bulbs to rise, reborn. But want does not bring such breath to life. Only love does. The plain, old-fashioned kind. In our family garden my husband is of the genus Narcissus , which includes daffodils and jonquils and a host of other ornamental flowers. There is, in such a genus of man, a pervasive and well-known pattern of grandiosity and egocentrism that feeds off this very kind of evening, this type of glitzy generosity. People of this ilk are very exciting to be around. I have never met anyone with as many friends as my husband. He made two last night at Carvel. I'm not kidding. Where are you two? Hi. Hi, again. Welcome. My husband is a good man, isn't he? He is. But in keeping with his genus, he is also absurdly preoccupied with his own importance, and in staying loyal to this, he can be boastful and unkind and condescending and has an insatiable hunger to be seen as infallible. Underlying all of the constant campaigning needed to uphold this position is a profound vulnerability that lies at the very core of his psyche. Such is the narcissist who must mask his fears of inadequacy by ensuring that he is perceived to be a unique and brilliant stone. In his offspring he finds the grave limits he cannot admit in himself. And he will stop at nothing to make certain that his child continually tries to correct these flaws. In actuality, the child may be exceedingly intelligent, but has so fully developed feelings of ineptitude that he is incapable of believing in his own possibilities. The child's innate sense of self is in great jeopardy when this level of false labeling is accepted. In the end the narcissist must compensate for this core vulnerability he carries and as a result an overestimation of his own importance arises. So it feeds itself, cyclically. And, when in the course of life they realize that their views are not shared or thier expectations are not met, the most common reaction is to become enraged. The rage covers the fear associated with the vulnerable self, but it is nearly impossible for others to see this, and as a result, the very recognition they so crave is most often out of reach. It's been eighteen years that I've lived in service to this mindset. And it's been devastating for me to realize that my efforts to rise to these standards and demands and preposterous requests for perfection have ultimately done nothing but disappoint my husband. Put a person like this with four developing children and you're gonna need more than love poems and ice sculpture to stay afloat. Trust me. So. So, we're done here.

Pain and evil confront us as a surd. Suffering, our own and that of others, is an experience through which we have to live, not a theoretical problem that we can explain away. If there is an explanation, it is on a level deeper than words. Suffering cannot be “justified”; but it can be used, accepted—and, through this acceptance, transfigured. “The paradox of suffering and evil”, says Nicolas Berdyaev, “is resolved in the experience of compassion and love.”31

What few people seemed to realize or perhaps dared admit was that the thick walls of the caste system kept everyone in prison. The rules that defined a group’s supremacy were so tightly wound as to put pressure on everyone trying to stay within the narrow confines of acceptability. It meant being a certain kind of Protestant, holding a particular occupation, having a respectable level of wealth or the appearance of it, and drawing the patronizingly appropriate lines between oneself and those of lower rank of either race in that world.

The part of our being (mentality, feeling, physicality) which is free of all control let's call our 'unconscious'. Since it's free of control, it's our only defense against institutionalized meaning, institutionalized language, control, fixation, judgement, prison. Ten years ago, it seemed possible to destroy language through language: to destroy language that normalizes and controls by cutting that language. Nonsense would attack the empire-making (empirical) empire of language, the prisons of meaning. But this nonsense, since it depended on sense, simply pointed back to the normalizing institutions. What is the language of the 'unconcious'? (If this ideal unconscious or freedom doesn't exist: simply pretend that it does, use fiction, for the sake of survival, for all of our survival.) Its primary language must be taboo, all that is forbidden. Thus an attack on the institutions of prison via language would demand the use of language or languages that are which aren't acceptable, which are forbidden. Language, on one level, constitutes a series of codes and social and historical agreements. Nonsense doesn't per se break down the codes; speaking precisely that which the codes forbid breaks the codes.

The scar is a deeper level of reconstruction that fuses the new and the old, reconciling, coalescing them, without compromising either one in the name of some contextual form of unity. The scar is a mark of pride and of honor, both for what has been lost and what has been gained. It cannot be erased, except by the most cosmetic means. It cannot be elevated beyond what it is, a mutant tissue, the precursor of unpredictable regenerations. To accept the scar is to accept existence. Healing is not an illusory, cosmetic process, but something that -by articulating differences- both deeply divides and joins together.

The lady set off, in search of summers long past, always just around the next corner. On a basic level, maybe all of us on the path were the same; perhaps we were all looking for something. Looking back, looking forward or just looking for something that was missing. Drawn to the edge, a strip of wilderness where we could be free to let the answers come, or not, to find a way of accepting life, our life, whatever that was. Were we searching this narrow margin between the land and the sea for another way of being, becoming edgelanders along the way. Stuck between one world and the next. Walking a thin line between tame and wild, lost and found, life and death. At the edge of existence.

The truth is that no one can keep you captive. No one can keep you unhappy. No one can keep you abused. Our lives rise to the level we accept. I do believe we can rise from the screaming blood of our losses, of extreme pain, physically debilitating emotion, psychological neglect, and apathy, and not merely survive, but thrive. We do not need to let our histories or our losses define us except in the way we choose. We can use them as fuel to create real depth, beauty, connectedness, and compassion in our lives. Our stories can make us exceptional people, not damaged ones. If we choose to be truthful with ourselves. And if we choose to digest and release the pain rather than try to avoid it. This is how pain accumulates and creates more pain, leading to neurosis, pathology, and brittleness of spirit.

I cannot accept the proposition that the four-hundred-year travail of the American Negro should result merely in his attainment of the present level of American civilisation. I am far from convinced that being released from the African witch doctor was worthwhile if I am now - in order to support the moral contradictions and the spiritual aridity of my life - expected to become dependent on the American psychiatrist. It is a bargain I refuse.

The most widely accepted measure for calculating income inequality is a century-old formula called the Gini coefficient. It's a gold standard for economists around the globe, along with the World bank, the CIA, and the Paris-based Organization for Economic Cooperation and Development. What it reveals is startling. Today the United States has the most unequal society of all developed nations. America’s level of inequality is comparable to that of Russia, China, Argentina, and the war-torn Democratic Republic of the Congo.

Islamic science is related profoundly to the Islamic world view. It is rooted deeply in knowledge based upon the unity of Allah or al-tawhid and a view of the universe in which Allah’s Wisdom and Will rule and in which all things are interrelated reflecting unity on the cosmic level. In contrast, Western science is based on considering the natural world as a reality which is separate from both Allah and the higher levels of being. At best, Allah is accepted as the creator of the world, as a mason who has built a house which now stand on its own. His intrusion into the running of the world and His continuous sustenance of it are not accepted in the modern scientific world view.

It is very important that you understand the true innocence of all feelings, for each of them, if left alone and followed, will lead you back to the reality of love . -In their way the hateful or revengeful thoughts are natural therapeutic devices, for if you follow them, accepting them with their own validity as feelings, they will automatically lead you beyond themselves; they will change into other feelings, carrying you from hatred into ... fear - which is always behind hatred. (1 1;220-22 1) 2. Regardless of what you have been told, hatred does not initiate strong violence ... The outbreak of violence is often the result of a built-in sense of powerlessness. (21;418) 3. There are adults who quail when one of their children say, "I hate you'. Often children quickly learn not to be honest. What the child is really saying is, “I love you so. Why are you so mean to me?' or 'What stands between us and the love for you that I feel?' (21;423)4. You become conditioned so that you feel guilty when you even contemplate hating another. You try to hide such thoughts from yourself. You may succeed so well that you literally do not know what you are feeling on a conscious level. The emotions are there but they are invisible to you because you are afraid to look. To that extent you are divorced from your own reality and disconnected from your own feelings of love. (21;424) 5. Even your hateful fantasies, left alone, will return you to a reconciliation and release of love. A fantasy of beating a parent or a child, even to death, will if followed through lead to tears of love and understanding. (2 1;424) 6. You may love a parent, and if the parent does not seem to return the love...you may 'hate' the parent .... Hatred is not a denial of love then but an attempt to regain it

Resistance outwits the amateur with the oldest trick in the book: It uses his own enthusiasm against him. Resistance gets us to plunge into a project with an overambitious and unrealistic timetable for its completion. It knows we can’t sustain that level of intensity. We will hit the wall. We will crash. The professional, on the other hand, understands delayed gratification. He is the ant, not the grasshopper; the tortoise, not the hare... The professional arms himself with patience, not only to give the stars time to align in his career, but to keep himself from flaming out in each individual work. He knows that any job, whether it's a novel or kitchen remodel, takes twice as long as he thinks and costs twice as much. He accepts that. He recognizes it as reality.

We have made money our god and called it the good life. We have trained our children to go for jobs hat bring the quickest corporate advancements at the highest financial levels. We have taught them careerism but not ministry and wonder why ministers are going out of fashion. We fear coddling the poor with food stamps while we call tax breaks for the rich business incentives. We make human community the responsibility of government institutions while homelessness, hunger, and drugs seep from the centers of our cities like poison from open sores for which we do not seek either the cause or the cure. We have created a bare and sterile world of strangers where exploitation is a necessary virtue. We have reduced life to the lowest of values so that the people who have much will not face the prospect of having less. Underlying all of it, we have made women the litter bearers of a society where disadvantage clings to the bottom of the institutional ladder and men funnel to the top, where men are privileged and women are conscripted for the comfort of the human race. We define women as essential to the development of the home but unnecessary to the development of society. We make them poor and render them powerless and shuttle them from man to man. We sell their bodies and question the value of their souls. We call them unique and say they have special natures, which we then ignore in their specialness. We decide that what is true of men is true of women and then say that women are not as smart as men, as strong as men, or as capable as men. We render half the human race invisible and call it natural. We tolerate war and massacre, mayhem and holocaust to right the wrongs that men say need righting and then tell women to bear up and accept their fate in silence when the crime is against them. What’s worse, we have applauded it all—the militarism, the profiteering, and the sexisms—in the name of patriotism, capitalism, and even religion. We consider it a social problem, not a spiritual one. We think it has something to do with modern society and fail to imagine that it may be something wrong with the modern soul. We treat it as a state of mind rather than a state of heart. Clearly, there is something we are failing to see.

However, not only external expansion of state power is brought about by the ideology of nationalism. War as the natural outgrowth of nationalism is also the means of strengthening the state’s internal powers of exploitation and expropriation. Each war is also an internal emergency situation, and an emergency requires and seems to justify the acceptance of the state’s increasing its control over its own population. Such increased control gained through the creation of emergencies is reduced during peacetime, but it never sinks back to its pre-war levels. Rather, each successfully ended war (and only successful governments can survive) is used by the government and its intellectuals to propagate the idea that it was only because of nationalistic vigilance and expanded governmental powers that the “foreign aggressors” were crushed and one’s own country saved, and that this successful recipe must then be retained in order to be prepared for the next emergency. Led by the just proven “dominant” nationalism, each successful war ends with the attainment of a new peacetime high of governmental controls and thereby further strengthens a government’s appetite for implementing the next winnable international emergency.

But on another, more potent level, the work of horror really is a dance—a moving, rhythmic search. And what it’s looking for is the place where you, the viewer or the reader, live at your most primitive level. The work of horror is not interested in the civilized furniture of our lives. Such a work dances through these rooms which we have fitted out one piece at a time, each piece expressing—we hope!—our socially acceptable and pleasantly enlightened character. It is in search of another place, a room which may sometimes resemble the secret den of a Victorian gentleman, sometimes the torture chamber of the Spanish Inquisition . . . but perhaps most frequently and most successfully, the simple and brutally plain hole of a Stone Age cave-dweller. Is horror art? On this second level, the work of horror can be nothing else; it achieves the level of art simply because it is looking for something beyond art, something that predates art: it is looking for what I would call phobic pressure points. The good horror tale will dance its way to the center of your life and find the secret door to the room you believed no one but you knew of—as both Albert Camus and Billy Joel have pointed out. The Stranger makes us nervous . . . but we love to try on his face in secret.

Mastery is not a function of genius or talent. It is a function of time and intense focus applied to a particular field of knowledge. But there is another element, an X factor that Masters inevitably possess, that seems mystical but that is accessible to us all. Whatever field of activity we are involved in, there is generally an accepted path to the top. It is a path that others followed, and because we are conformist creatures, most of us opt for this conventional route. But Masters have a strong inner guiding system and a high level of self-awareness. What has suited others in the past does not suit them, and they know that trying to fit into a conventional mold would only lead to a dampening of spirit, the reality they seek eluding them. And so inevitably, these Masters, as they progress on their career paths, make a choice at a key moment in their lives: they decide to forge their own route, one that others will see as unconventional, but that suits their own spirit and rhythms and leads them closer to discovering the hidden truths of their objects of study. This key choice takes self-confidence and self-awarenes–the X factor that is necessary for attaining mastery...

Let no one hope to find in contemplation an escape from conflict, from anguish or from doubt. On the contrary, the deep, inexpressible certitude of the contemplative experience awakens a tragic anguish and opens many questions in the depths of the heart like wounds that cannot stop bleeding. For every gain in deep certitude there is a corresponding growth of superficial "doubt." This doubt is by no means opposed to genuine faith, but it mercilessly examines and questions the spurious "faith" of everyday life, the human faith which is nothing but the passive acceptance of conventional opinion. This false "faith" which is what we often live by and which we even come to confuse with our "religion" is subjected to inexorable questioning… Hence, is it clear that genuine contemplation is incompatible with complacency and with smug acceptance of prejudiced opinions. It is not mere passive acquiescence in the status quo, as some would like to believe – for this would reduce it to the level of spiritual anesthesia.

Superstition is the need to view the world in terms of simple cause and effect. As I have already said, religious fundamentalism was on the rise, but that is not the type of superstition I am referring to. The superstition that held sway at the time was a belief in simple causes. Even the plainest of events is tied down by a thick tangle of permutation and possibility, but the human mind struggles with such complexity. In times of trouble, when the belief in simple gods breaks down, a cult of conspiracy arises. So it was back then. Unable to attribute misfortune to chance, unable to accept their ultimate insignificance within the greater scheme, the people looked for monsters in their midst. The more the media peddled fear, the more the people lost the ability to believe in one another. For every new ill that befell them, the media created an explanation, and the explanation always had a face and a name. The people came to fear even their closest neighbors. At the level of the individual, the community, and the nation, people sought signs of others’ ill intentions; and everywhere they looked, they found them, for this is what looking does. This was the true challenge the people of this time faced. The challenge of trusting one another. And they fell short

I can understand that people want to feel special and important and so on, but that self-obsession seems a bit pathetic somehow. Not being able to accept that you're just this collection of cells, intelligent to whatever degree, capable of feeling emotion to whatever degree, for a limited amount of time and so on, on this tiny little rock orbiting this not particularly important sun in one of just 400m galaxies, and whatever other levels of reality there might be via something like brane-theory [of multiple dimensions] … really, it's not about you. It's what religion does with this drive for acknowledgement of self-importance that really gets up my nose. 'Yeah, yeah, your individual consciousness is so important to the universe that it must be preserved at all costs' – oh, please. Do try to get a grip of something other than your self-obsession. How Californian. The idea that at all costs, no matter what, it always has to be all about you. Well, I think not.

Our pets love us unconditionally. Because they are conscious but not “self-conscious,” it’s impossible for them to judge. They do not see us through the warped lens of our self-perceptions. They see us as courageous protectors and loving providers. They see in us all the qualities that really matter. What difference does it make to them if you got fired from your job? None. What difference does it make to them if you gained 20 lbs. back from your last diet? None. That’s because our pets love and accept us at the soul level, in a way that’s primal and simple—just like the universe itself. So, as silly as it might seem, the next time you’re struggling with accepting an issue in your life, ask yourself: Will this matter to my dog? If not, then it shouldn’t matter to you.

There is a theory that when a planet, like our earth for example, has manifested every form of life, when it has fulfilled itself to the point of exhaustion, it crumbles to bits and is dispersed like star dust throughout the universe. It does not roll on like a dead moon, but explodes, and in the space of a few minutes, there is not a trace of it visible in the heavens. In marine life we have a similar effect. it is called implosion. When an amphibian accustomed to the black depths rises above a certain level, when the pressure to which it adapts itself is lifted, the body bursts inwardly. Are we not familiar with this spectacle in the human being also? The norsemen who went berserk, the malay who runs amuck—are these not examples of implosion and explosion? When the cup is full it runs over. but when the cup and that which it contains are one substance, what then? There are moments when the elixir of life rises to such overbrimming splendor that the soul spills over. In the seraphic smile of the madonnas the soul is seen to flood the psyche. The moon of the face becomes full; the equation is perfect. A minute, a half minute, a second later, the miracle has passed. something intangible, something inexplicable, was given out—and received. In the life of a human being it may happen that the moon never comes to the full. In the life of some human beings it would seem, indeed, that the only mysterious phenomenon observable is that of perpetual eclipse. In the case of those afflicted with genius, whatever the form it may take, we are almost frightened to observe that there is nothing but a continuous waxing and waning of the moon. Rarer still are the anomalous ones who, having come to the full, are so terrified by the wonder of it that they spend the rest of their lives endeavoring to stifle that which gave them birth and being. The war of the mind is the story of the soul-split. When the moon was at full there were those who could not accept the dim death of diminution; they tried to hang full-blown in the zenith of their own heaven. They tried to arrest the action of the law which was manifesting itself through them, through their own birth and death, in fulfillment and transfiguration. Caught between the tides they were sundered; the soul departed the body, leaving the simulacrum of a divided self to fight it out in the mind. Blasted by their own radiance they live forever the futile quest of beauty, truth and harmony. Depossessed of their own effulgence they seek to possess the soul and spirit of those to whom they are attracted. They catch every beam of light; they reflect with every facet of their hungry being. instantly illumined, When the light is directed towards them, they are also speedily extinguished. The more intense the light which is cast upon them the more dazzling—and blinding—they appear. Especially dangerous are they to the radiant ones; it is always towards these bright and inexhaustible luminaries that they are most passionately drawn…

I know you're scared. And maybe you really meant all those things you said about our friendship, just wanting to be friends, and if you did, I'll accept that. But I feel maybe it's possible you said those things, at least in some way, because you wanted me to make the other case. As if I would come out and say, please, Eileen, don't do this to me, I've been in love with you all along, I don't know how to live without you. Or whatever, whatever you wanted me to say. Not that it's not true, of course it's true. And maybe even when you're getting angry at Alice, saying that she doesn't care about you — I don't know, maybe it's the same idea. At some level you want her to say, oh but Eileen, I love you very much, you're my best friend. But the problem is that you seem to be drawn to people who aren't very good at giving you those responses. I mean, anyone could have told you — certainly Felix and myself both knew — that Alice was never going to react that way just now. And maybe it's the same with me, in a way. If you tell me you don't want to be with me, I might feel very hurt and humiliated, but I'm not going to start begging and pleading with you. At some level, I actually think you know I won't. But then you get left with the impression that I don't love you, or I don't want you, because you're not getting this response from me — this response that you basically know you won't get, because I'm not the type of person who can give it to you.

It's interesting that penny-pinching is an accepted defense for toxic food habits, when frugality so rarely rules other consumer domains. The majority of Americans buy bottled drinking water, for example, even though water runs from the faucets at home for a fraction of the cost, and government quality standards are stricter for tap water than for bottled. At any income level, we can be relied upon for categorically unnecessary purchases: portable-earplug music instead of the radio; extra-fast Internet for leisure use; heavy vehicles to transport light loads; name-brand clothing instead of plainer gear. "Economizing," as applied to clothing, generally means looking for discount name brands instead of wearing last year's clothes again. The dread of rearing unfashionable children is understandable. But as a priority, "makes me look cool" has passed up "keeps arteries functional" and left the kids huffing and puffing (fashionably) in the dust.

These diseases are not really there, are they? A: They can be if people choose to allow those energies to enter into their body. But for the most part, they are only in the energetic fields. And like anything else that is talked about, or thought about, it can become reality in the physical. D: Yes, if enough people accept it as their reality. A: But the diseases are extremely blown out of proportion, and they are not epidemics as they are portrayed to be. The media and the movies are showing you their desperation as they insist in presenting to the masses information that is completely negative and fear-based. Subject matter such as murder, death and betrayal, attacks and such that keep the consciousness focused on these matters, as opposed to portraying in the media images of hope and inspiration. But nevertheless, there are enough of those positive messages being broadcast at this time, that like a domino effect, they are no longer stoppable. D: Another fear the government is trying to promote is terrorism. A: Yes. It is just another tool, like the diseases, to find excuses to give people a reason to be afraid and not unify, but to trust that the government will solve their problems. They are imaginary problems, and in the subconscious, many people are becoming aware of this. They are no longer believing, although many are in the masses. But on their subconscious level, they are beginning to awaken, and the power knows this. That is the reason they are resorting to ridiculous stories that only those who wish to believe, believe in them because anybody with a logical and reasonable mind could not believe them.

In the course of your life you will be continually encountering fools. There are simply too many to avoid. We can classify people as fools by the following rubric: when it comes to practical life, what should matter is getting long term results, and getting the work done in as efficient and creative a manner as possible. That should be the supreme value that guides people’s action. But fools carry with them a different scale of values. They place more importance on short-term matters – grabbing immediate money, getting attention from the public or media, and looking good. They are ruled by their ego and insecurities. They tend to enjoy drama and political intrigue for their own sake. When they criticize, they always emphasize matters that are irrelevant to the overall picture or argument. They are more interested in their career and position than in the truth. You can distinguish them by how little they get done, or by how hard they make it for others to get results. They lack a certain common sense, getting worked up about things that are not really important while ignoring problems that will spell doom in the long term. The natural tendency with fools is to lower yourself to their level. They annoy you, get under your skin, and draw you into a battle. In the process, you feel petty and confused. You lose a sense of what is really important. You can’t win an argument or get them to see your side or change their behavior, because rationality and results don’t matter to them. You simply waste valuable time and emotional energy. In dealing with fools you must adopt the following philosophy: they are simply a part of life, like rocks or furniture. All of us have foolish sides, moments in which we lose our heads and think more of our ego or short-term goals. It is human nature. Seeing this foolishness within you, you can then accept it in others. This will allow you to smile at their antics, to tolerate their presence as you would a silly child, and to avoid the madness of trying to change them. It is all part of the human comedy, and it is nothing to get upset or lose sleep over.

Clinging to politics is one way of avoiding the confrontation with the devouring logic of civilization, holding instead with the accepted assumptions and definitions. Leaving it all behind is the opposite: a truly qualitative change, a fundamental paradigm shift. This change is not about: • seeking "alternative" energy sources to power all the projects and systems that should never have been started up in the first place; • being vaguely "post-Left", the disguise that some adopt while changing none of their (leftist) orientations; • espousing an "anti-globalization" orientation that's anything but, given activists' near-universal embrace of the totalizing industrial world system; • preserving the technological order, while ignoring the degradation of millions and the systematic destruction of the earth that undergird the existence of every part of the technoculture; • claiming-as anarchists-to oppose the state, while ignoring the fact that this hypercomplex global setup couldn't function for a day without many levels of government. The way is open for radical change. If complex society is itself the issue, if class society began with division of labor in the Neolithic, and if the Brave New World now moving forward was born with the shift to domesticated life, then all we've taken for granted is implicated. We are seeing more deeply, and the explorations must extend to include everyone. A daunting, but exciting opportunity!

...Although the term Existentialism was invented in the 20th century by the French philosopher Gabriel Marcel, the roots of this thought go back much further in time, so much so, that this subject was mentioned even in the Old Testament. If we take, for example, the Book of Ecclesiastes, especially chapter 5, verses 15-16, we will find a strong existential sentiment there which declares, 'This too is a grievous evil: As everyone comes, so they depart, and what do they gain, since they toil for the wind?' The aforementioned book was so controversial that in the distant past there were whole disputes over whether it should be included in the Bible. But if nothing else, this book proves that Existential Thought has always had its place in the centre of human life. However, if we consider recent Existentialism, we can see it was the French philosopher Jean-Paul Sartre who launched this movement, particularly with his book Being and Nothingness, in 1943. Nevertheless, Sartre's thought was not a new one in philosophy. In fact, it goes back three hundred years and was first uttered by the French philosopher René Descartes in his 1637 Discours de la Méthode, where he asserts, 'I think, therefore I am' . It was on this Cartesian model of the isolated ego-self that Sartre built his existential consciousness, because for him, Man was brought into this world for no apparent reason and so it cannot be expected that he understand such a piece of absurdity rationally.'' '' Sir, what can you tell us about what Sartre thought regarding the unconscious mind in this respect, please?'' a charming female student sitting in the front row asked, listening keenly to every word he had to say. ''Yes, good question. Going back to Sartre's Being and Nothingness it can be seen that this philosopher shares many ideological concepts with the Neo-Freudian psychoanalysts but at the same time, Sartre was diametrically opposed to one of the fundamental foundations of psychology, which is the human unconscious. This is precisely because if Sartre were to accept the unconscious, the same subject would end up dissolving his entire thesis which revolved around what he understood as being the liberty of Man. This stems from the fact that according to Sartre, if a person accepts the unconscious mind he is also admitting that he can never be free in his choices since these choices are already pre-established inside of him. Therefore, what can clearly be seen in this argument is the fact that apparently, Sartre had no idea about how physics, especially Quantum Mechanics works, even though it was widely known in his time as seen in such works as Heisenberg's The Uncertainty Principle, where science confirmed that first of all, everything is interconnected - the direct opposite of Sartrean existential isolation - and second, that at the subatomic level, everything is undetermined and so there is nothing that is pre-established; all scientific facts that in themselves disprove the Existential Ontology of Sartre and Existentialism itself...

It is necessary for the oppressors to approach the people in order, via subjugation, to keep them passive. This approximation, however, does not involve being with the people, or require true communication. It is accomplished by the oppressors' depositing myths indispensable to the preservation of the status quo: for example, the myth that the oppressive order is a "free society"; the myth that all persons are free to work where they wish, that if they don't like their boss they can leave him and look for another job; the myth that this order respects human rights and is therefore worthy of esteem; the myth that anyone who is industrious can become an entrepreneur--worse yet, the myth that the street vendor is as much an entrepreneur as the owner of a large factory; the myth of the universal right of education, when of all the Brazilian children who enter primary schools only a tiny fraction ever reach the university; the myth of the equality of all individuals, when the question: "Do you know who you're talking to?" is still current among us; the myth of the heroism of the oppressor classes as defenders of "Western Christian civilization" against "materialist barbarism"; the myth of the charity and generosity of the elites, when what they really do as a class is to foster selective "good deeds" (subsequently elaborated into the myth of "disinterested aid," which on the international level was severely criticized by Pope John XXIII); the myth that the dominant elites, "recognizing their duties," promote the advancement of the people, so that the people, in a gesture of gratitude, should accept the words of the elites and be conformed to them; the myth of private property as fundamental to personal human development (so long as oppressors are the only true human beings); the myth of the industriousness of the oppressors and the laziness and dishonesty of the oppressed as well as the myth of the natural inferiority of the latter and the superiority of the former.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

With the best of intentions, the generation before mine worked diligently to prepare their children to make an intelligent case for Christianity. We were constantly reminded of the superiority of our own worldview and the shortcomings of all others. We learned that as Christians, we alone had access to absolute truth and could win any argument. The appropriate Bible verses were picked out for us, the opposing positions summarized for us, and the best responses articulated for us, so that we wouldn’t have to struggle through two thousand years of theological deliberations and debates but could get right to the bottom line on the important stuff: the deity of Christ, the nature of the Trinity, the role and interpretation of Scripture, and the fundamentals of Christianity. As a result, many of us entered the world with both an unparalleled level of conviction and a crippling lack of curiosity. So ready with the answers, we didn’t know what the questions were anymore. So prepared to defend the faith, we missed the thrill of discovering it for ourselves. So convinced we had God right, it never occurred to us that we might be wrong. In short, we never learned to doubt. Doubt is a difficult animal to master because it requires that we learn the difference between doubting God and doubting what we believe about God. The former has the potential to destroy faith; the latter has the power to enrich and refine it. The former is a vice; the latter a virtue. Where would we be if the apostle Peter had not doubted the necessity of food laws, or if Martin Luther had not doubted the notion that salvation can be purchased? What if Galileo had simply accepted church-instituted cosmology paradigms, or William Wilberforce the condition of slavery? We do an injustice to the intricacies and shadings of Christian history when we gloss over the struggles, when we read Paul’s epistles or Saint Augustine’s Confessions without acknowledging the difficult questions that these believers asked and the agony with which they often asked them. If I’ve learned anything over the past five years, it’s that doubt is the mechanism by which faith evolves. It helps us cast off false fundamentals so that we can recover what has been lost or embrace what is new. It is a refining fire, a hot flame that keeps our faith alive and moving and bubbling about, where certainty would only freeze it on the spot. I would argue that healthy doubt (questioning one’s beliefs) is perhaps the best defense against unhealthy doubt (questioning God). When we know how to make a distinction between our ideas about God and God himself, our faith remains safe when one of those ideas is seriously challenged. When we recognize that our theology is not the moon but rather a finger pointing at the moon, we enjoy the freedom of questioning it from time to time. We can say, as Tennyson said, Our little systems have their day; They have their day and cease to be; They are but broken lights of thee, And thou, O Lord, art more than they.15 I sometimes wonder if I might have spent fewer nights in angry, resentful prayer if only I’d known that my little systems — my theology, my presuppositions, my beliefs, even my fundamentals — were but broken lights of a holy, transcendent God. I wish I had known to question them, not him. What my generation is learning the hard way is that faith is not about defending conquered ground but about discovering new territory. Faith isn’t about being right, or settling down, or refusing to change. Faith is a journey, and every generation contributes its own sketches to the map. I’ve got miles and miles to go on this journey, but I think I can see Jesus up ahead.

Most incarcerated women—nearly two-thirds—are in prison for nonviolent, low-level drug crimes or property crimes. Drug laws in particular have had a huge impact on the number of women sent to prison. “Three strikes” laws have also played a considerable role. I started challenging conditions of confinement at Tutwiler in the mid-1980s as a young attorney with the Southern Prisoners Defense Committee. At the time, I was shocked to find women in prison for such minor offenses. One of the first incarcerated women I ever met was a young mother who was serving a long prison sentence for writing checks to buy her three young children Christmas gifts without sufficient funds in her account. Like a character in a Victor Hugo novel, she tearfully explained her heartbreaking tale to me. I couldn’t accept the truth of what she was saying until I checked her file and discovered that she had, in fact, been convicted and sentenced to over ten years in prison for writing five checks, including three to Toys “R” Us. None of the checks was for more than $150. She was not unique. Thousands of women have been sentenced to lengthy terms in prison for writing bad checks or for minor property crimes that trigger mandatory minimum sentences. The collateral consequences of incarcerating women are significant. Approximately 75 to 80 percent of incarcerated women are mothers with minor children. Nearly 65 percent had minor children living with them at the time of their arrest—children who have become more vulnerable and at-risk as a result of their mother’s incarceration and will remain so for the rest of their lives, even after their mothers come home. In 1996, Congress passed welfare reform legislation that gratuitously included a provision that authorized states to ban people with drug convictions from public benefits and welfare. The population most affected by this misguided law is formerly incarcerated women with children, most of whom were imprisoned for drug crimes. These women and their children can no longer live in public housing, receive food stamps, or access basic services. In the last twenty years, we’ve created a new class of “untouchables” in American society, made up of our most vulnerable mothers and their children.

Rearview Mirror Syndrome One of the most crippling causes of mediocrity in life is a condition I call Rearview Mirror Syndrome (RMS). Our subconscious minds are equipped with a self-limiting rearview mirror, through which we continuously relive and recreate our past. We mistakenly believe that who we were is who we are, thus limiting our true potential in the present, based on the limitations of our past.   As a result, we filter every choice we make—from what time we will wake up in the morning to which goals we will set to what we allow ourselves to consider possible for our lives—through the limitations of our past experiences. We want to create a better life, but sometimes we don’t know how to see it any other way than how it’s always been.   Research shows that on any given day, the average person thinks somewhere between 50,000 and 60,000 thoughts. The problem is that ninety-five percent of our thoughts are the same as the ones we thought the day before, and the day before that, and the day before that. It’s no wonder most people go through life, day after day, month after month, year after year, and never change the quality of their lives.   Like old, worn baggage, we carry stress, fear, and worry from yesterday with us into today. When presented with opportunities, we quickly check our rearview mirror to assess our past capabilities. “No, I’ve never done anything like that before. I’ve never achieved at that level. In fact, I’ve failed, time and time again.”   When presented with adversity, we go back to our trusty rearview mirror for guidance on how to respond. “Yep, just my luck. This crap always happens to me. I’m just going to give up; that’s what I’ve always done when things get too difficult.”   If you are to move beyond your past and transcend your limitations, you must stop living out of your rearview mirror and start imagining a life of limitless possibilities. Accept the paradigm:  my past does not equal my future. Talk to yourself in a way that inspires confidence that not only is anything possible, but that you are capable and committed to making it so. It’s not even necessary to believe it at first. In fact, you probably won’t believe it. You might find it uncomfortable and that you resist doing it. That’s okay. Repeat it to yourself anyway, and your subconscious mind will begin to absorb the positive self-affirmations. (More on how to do this in Chapter 6:  The Life S.A.V.E.R.S.)   Don’t place unnecessary limitations on what you want for your life. Think bigger than you’ve allowed yourself to think up until this point. Get clear on what you truly want, condition yourself to the belief that it’s possible by focusing on and affirming it every day, and then consistently move in the direction of your vision until it becomes your reality. There is nothing to fear, because you cannot fail—only learn, grow, and become better than you’ve ever been before.   Always remember that where you are is a result of who you were, but where you go depends entirely on who you choose to be, from this moment on.

Luz leaned her head against the window. The bus was already on the outskirts of Mexico City and the endless urban landscape had never seemed so gray and or so harsh. Most of the city was nothing like the old money enclave of Lomas Virreyes where the Vegas lived or Polanco where the city’s most expensive restaurants and clubs catered to the wealthy. The bus passed block after block of sooty concrete cut into houses and shops and shanties and parking garages and mercados and schools and more shanties where people lived surrounded by hulks of old cars and plastic things no one bothered to throw away. Sometimes there wasn’t concrete for homes, just sheets of corrugated metal and big pieces of cardboard that would last until the next rainy season. It was the detritus of millions upon millions of people who had nowhere to go and nothing to do and were angry about it. The Reforma newspaper had reported a few weeks ago that the city’s population was in excess of 28 million--more than 25 percent of the country’s entire population--and Luz believed it. All of those people were clawing at each other in a huge fishbowl suspended 7500 feet above sea level, where there was never enough oxygen and the air was thin and dirty. The city was hemmed in by mountains on all sides; mountains like Popocatépetl and Iztaccíhuatl that sometimes spewed smoke and ash and prevented the contaminatión from cars and factories and sewers from escaping. Luz privately thought of it as la sopa--a white soup that often blotted out the stars and prevented the night sky from getting dark. The bus slowed in traffic. As they crept along Luz saw a car stopped on the side of the road, pulled over by a transito traffic cop. As Luz watched, the driver handed the cop a peso bill from his wallet. The transito accepted it but kept talking, gesturing at the car. The motorist handed him another bill. La mordida--the bite--of the traffic cop, right under her nose. Los Hierros was crap.

Like a child, I close my eyes as if they can't see me either. The fire from the kiss broadcasts itself all over me in the form of a full-body blush. Galen laughs. "There it is," he says, running his thumb over my bottom lip. "That is my favorite color. Wow." I'm going to kill him. "Galen. Please. Come. With. Me," I coke out. Gliding past him, my bare feet slap against the tile until I'm stomping on carpet in the hallway, then up the stairs. I can tell by the prickles on my skin that he's following like a good dead fish. As I reach the ladder to the uppermost level, I nod to him to keep following before I hoist myself up. Pacing the room until he gets through the trap door, I count more Mississipis than I've ever counted in my whole life. He closes the door and locks it shut but makes no move to come closer. Still, for a person who's about to die, he seems more amused than he should. I point my finger at him, but can't decide what to accuse him of first, so I put it back down. After several moments of this, he breaks the silence. "Emma, calm down." "Don't tell me what to do, Highness." I dare him with my eyes to call me "boo." Instead of the apology I'm looking for, his eyes tell me he's considering kissing me again, right now. Which is meant to distract me. Tearing my gaze from his mouth, I stride to the window seat and move the mountains of pillows on it. Making myself comfortable, I lean my head against the window. He knows as well as I do that if we had a special spot, this would be it. For me to sit here without him is the worst kind of snub. In the reflection, I see him run his hand through his hair and cross his arms. After a few more minutes, he shifts his weight to the other leg. He knows what I want. He knows what will earn him entrance to the window seat and my good graces. I don't know if it's Royal blood or manly pride that keeps him from apologizing, but his extended delay just makes me madder. Now I won't accept an apology. Now, he must grovel. I toss a satisfied smirk into the reflection only to find he's not there anymore. His hand closes around my arm and he jerks me up against him. His eyes are stormy, intense. "You think I'm going to apologize for kissing you?" he murmurs. "I. Yes. Uh-huh." Don't look at his mouth! Say something intelligent. "We don't have any clothes on." Fan-flipping-tastic. I meant to say he shouldn't kiss me in front of everyone, especially half naked. "Mmm," he says, pulling me closer. Brushing his lips against my ear, he says, "I did happen to notice that. Which is why I shouldn't have followed you up here.

Some people are naturally solitary. They want to live lone lives, and are content. Most, however, have a need for enduring, close relationships. These provide both a psychic and social framework for personal growth, under­standing, and development. It is an easy enough matter to shout to the skies: "I love my fellow men," when on the other hand you ronn no strong, enduring relationship with others. It is easy to claim an equal love for all members of the species, but love itself requires an understanding that at your level of activity is based upon intimate experience. You cannot love someone you do not know-not unless you water down the definition of love so much that it becomes meaningless. To love someone, you must appreciate how that per­son differs from yourself and from others. You must hold that person in mind so that to some extent love is a kind of meditation-a loving focus upon another individual. Once you experience that kind of love you can translate it into other tenns. The love itself spreads out, expands, so that you can then see others in love's light. Love is naturally creative and explorative-that is, you want to creatively explore the aspects of the beloved one. Even characteristics that would otherwise appear as mults attain a certain loving significance. They are accepted­seen, and yet they make no difference. Because these are still attributes of the beloved one, even the seeming faults are redeemed. The beloved attains prominence over all others. The span of a god's love can perhaps equally hold within its vision the existences of all individuals at one time in an infinite loving glance that beholds each person, seeing each with all his or her peculiar characteristics and tendencies. Such a god's glance would delight in each person's difference from each other person. This would not be a blanket love, a soupy porridge of a glance in which individuality melted, but a love based on a full understand­ing of each individual. The emotion of love brings you closest to an understanding of the nature of All That Is. Love incites dedication, commitment. It specifies. You cannot, therefore, honestly insist that you love humanity and all people equally if you do not love one other person. If you do not love yourself, it is quite difficult to love another.

Shall I stop in to check on Bella before I go?” “Not dressed like that. You would give her palpitations if she knew you were going into danger for her benefit.” “Luckily, I am mostly immune to Bella’s powers and could cure such palpitations with a thought,” Gideon mused. Jacob raised a brow, taking the medic’s measure. He could not recall the last time he had heard the Ancient crack wise about anything. It was not a wholly unpleasant experience, and it amused the Enforcer. “I . . . am aware of what is occurring between you and Legna, as you know,” Jacob mentioned with casual quiet. “I am only recently Imprinted myself, but should you require—” He broke off, suddenly uncomfortable. “Of course, you probably know far more about Imprinting than I ever will.” He is reaching out to you. Legna’s soft encouragement made Gideon suddenly aware of that fact. It was one of those nuances he would have missed completely, rusty as he was with matters of friendship and how to relate better to others. “I am glad for the offer of any help you can provide,” Gideon said quickly. “In fact, I had wanted to ask you . . . something . . .” What did I want to ask him? he asked Legna urgently. I do not know! I did not tell you to engage him, just to graciously accept his offer. Oh. My apologies. Still, you are clever enough to think of something, are you not? Legna knew he was baiting her, so she laughed. Ask him why it is you seem to constantly irritate me. I will ask him no such thing, Magdelegna. Well then, you had better come up with an alternative, because that is the only suggestion I have. “Yes?” Jacob was encouraging neutrally, trying to be patient as the medic seemed to gather his thoughts. “Do you find that your mate tends to lecture you incessantly?” he asked finally. Jacob laughed out loud. “You know something, I can actually advise you about that, Gideon.” “Can you?” The medic actually sounded hopeful. “Give up. Now. While you still have your sanity. Arguing with her will get you nowhere. And, also, never ever ask questions that refer to the whys and wherefores of women, females, or any other feminine-based criticism. Otherwise you will only earn an argument at a higher decibel level. Oh, and one other thing.” Gideon cocked a brow in question. “All the rules I just gave you, as well as all the ones she lays down during the course of your relationship, can and will change at whim. So, as I see it, you can consider yourself just as lost as every other man on the planet. Good luck with it.” “That is not a very heartening thought,” Gideon said wryly, ignoring Legna’s giggle in his background thoughts.

Emma, I came out here to tell you that you don't have to mate with Grom." I raise a brow. "Uh, I was never going to mate with Grom." "What I mean is, Grom is mating with someone else who has the gift of Poseidon. Which means that-" "I don't have to mate with Grom," I finish for him. "That's what I just said." "I mean, I don't have to feel like I've let the entire species of Syrena go extinct because I won't mate with Grom." He grins. "Exactly." "But that doesn't change what I am-a Half-Breed. You still can't be with me, can you?" He rubs his thumb over my bottom lip, thoughtful. "The law forbids it right now. But I think if we give it time, we could get it overturned somehow. And I'm not going anywhere until I do." He turns us toward the SUV, stopping to retrieve my heels from the side of the road. He helps me in the passenger seat of the Escalade, then hands me my shoes. "Thank you," I tell him as he walks around to the driver's side. "It's a little late to blush," he says, strapping in. "I don't think I'll ever stop blushing." "I really hope not," he says, shutting his door. Taking my face into both hands, he pulls me to him again. His lips brush mine, but I want more. Sensing my intention, he puts his hand over mine and the seat belt I'm trying to unsnap. "Emma," he says against my lips. "I've missed you so much. But we can't. Not yet." I'm not trying to do that, I just want to get in a better position to accept his lips. Telling him so would just embarrass us both. But he says yet. What does that mean? That he wants to wait until he can get the law overturned? Or will he give it time, and if it doesn't work out, break Syrena law to be with me? For some reason, I don't want the answer bad enough to ask. Images of "that girl" flare up in my head. I don't want Galen to break his laws-it's a big part of why I love him so much. His loyalty to his people, his commitment to them. It's the kind of devotion almost nonexistent among humans. But I don't want to be "that girl" either. Syrena or not, I want to go to college. I want to experience the world above and below sea level. But it's not like any decisions need to be made right now, do they? I mean, life-changing decisions take time to make. Time and meditation. And physical space between my lips and his. I pull back. "Right. Sorry." He seizes a few tendrils of my hair and runs them along his face, grinning. "Not as sorry as I am. You'll have to help me keep my hands off you." I laugh, even as a charge runs through my veins. "Yeah. No." He laughs too and turns to start the car, then stops. Letting go of the keys, he says, "So. About breaking up." "Let me think about it some more," I tell him on the brink of giggling at his expression. "I'll see what I can do to help you make up your mind." We stay parked for another fifteen minutes. But at least we're not broken up anymore.