Life And Coloured Meaning Quotes

They say that depression makes you see everything in a negative light. I disagree. It makes you see things for what they are. It makes you take off the fucking rose-tinted glasses and look around and see the world as it really is- cruel, harsh and unfair. It makes you see people in their true colours- stupid, shallow and self-absorbed. All that ridiculous optimism, all that carpe diem and life-is-what-you-make-of-it. Words, jsut empty words in an attempt to give meaning to an existence taht is both doomed and futile.

The intellectual attainments of a man who thinks for himself resemble a fine painting, where the light and shade are correct, the tone sustained, the colour perfectly harmonised; it is true to life. On the other hand, the intellectual attainments of the mere man of learning are like a large palette, full of all sorts of colours, which at most are systematically arranged, but devoid of harmony, connection and meaning.

the rain is coming. little sister, the night broke. the thunder cracked my brain finally. the rain is coming, i promise you. i didn’t mean to but your tears will bring life back. purple flowers grow, the colour blood looks in the veins. they’ll sprout out of my chest. i promise you they’ll crack the ground, grow over the freeways, down the slopes to the sea. i’ll be in their faces. i’ll be in the waves, coming down from the sky. i’ll be inside the one who holds you. and then i won’t be.

....one of those long, romantic novels, six hundred and fifty pages of small print, translated from French or German or Hungarian or something -- because few of the English ones have the exact feeling I mean. And you read one page of it or even one phrase of it, and then you gobble up all the rest and go about in a dream for weeks afterwards, for months afterwards -- perhaps all your life, who knows? -- surrounded by those six hundred and fifty pages, the houses, the streets, the snow, the river, the roses, the girls, the sun, the ladies' dresses and the gentlemen's voices, the old, wicked, hard-hearted women and the old, sad women, the waltz music -- everything. What is not there you put in afterwards, for it is alive, this book, and it grows in your head. 'The house I was living in when I read that book,' you think, or 'This colour reminds me of that book.

Shine in any season of your life! Head on with confidence in your life’s pilgrim! In deep faith, countless hope and unconditional love blessed by the Almighty. Newness of each rising day, bringing forth colourful sunsets. Enkindle your soul once more with courage, joy and love, flowing in a river of awakening & sharing: with a heart who once knew that hurt, pain, loss… means to SHINE!

By definition, a human being is endowed with free will. He can use this to choose between good and evil. If he can only perform good or only perform evil, then he is a clockwork orange - meaning that he has the appearance of an organism lovely with colour and juice but is in fact only a clockwork toy to be wound up by God or the Devil or (since this is increasingly replacing both) the Almighty State. It is as inhuman to be totally good as it is to be totally evil. The important thing is moral choice. Evil has to exist along with good in order that moral choice may operate. Life is sustained by the grinding opposition of moral entities. This is what the television news is all about. Unfortunately there is so much original sin in us all that we find evil rather attractive. To devastate is easier and more spectacular than to create.

Someone once told me to always live for the little things in life. Live for 5am sunrises and 5pm sunsets where you'll see colours in the sky that don't usually belong. Live for road trips and bike rides with music in your ears and the wind in your hair. Live for days when you're surrounded by your favourite people who make you realise that the world is not a cold, harsh place. Live for the little things because they will make you realise that this is what life is about, this is what it means to be alive.

I’d love to tearfully absorb you in every way and I’d love to play with your hair, read your eyes, feel disarmed in your presence. I’d love to experience a seizure of full-silenced tenderness with you and at the same time dwell on your Dionysian idiosyncrasy of red, slightly heated wine, constant passion and chaos; How can I even imprison this desire into mere letters structured together in order to form a coherent meaning? There is no meaning. Darling! Darling! You can flash “meaning” down the toilet if you wish. Still, I’d love to share a life full of richness with you: Richness not in terms of events, incidents, facts or experiences; but richness in terms of a colourful, adventurous, enthusiastically unraveling life. I’d love to lose all privileges of existence as long as I might have a small chance of walking on water with you.

My book was Kennedyan and accepted the notion of moral progress. What was really wanted was a Nixonian book with no shred of optimism in it. Let us have evil prancing on the page... up to the very last line... Such a book would be sensational, and so it is. But I do not think it is it fair picture of human life. I do not think so because, by definition, a human being is endowed with free will. He can use this to choose between good and evil. If he can only perform good or only perform evil, then he is a clockwork orange-meaning that he has the appearance of an organism lovely with colour and juice but is in fact only a clockwork toy to be wound up by God or the Devil... It is as inhuman to be totally good as it is to be totally evil. The important thing is moral choice... Life is sustained by the grinding opposition of moral entities.

You taste injustice, even if it’s fictional, really taste it,it has a way of doing that. Sometimes, you can never put the shoe on the other foot. We can’t go back in time and know what it was like to be a black person then. Even today, when things are supposed to be so much better, not one of you can understand what it’s like to be black, to live with the knowledge of what happened to your ancestry and still face injustice. But that book makes us taste it and, reading it, we know how bitter that taste is and we know we don’t like it. But that bitter wakes you up, and when you wake up, you open your mind to things in this world, you make yourself think. Then you’ll decide you don’t like the taste of injustice, not for you and not for anyone, and you’ll understand that even though all the battles can’t be won, that doesn’t mean you won’t fight.

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

If I were you, Mr. Lascelles," said Childermass, softly, "I would speak more guardedly. You are in the north now. In John Uskglass's own country. Our towns and cities and abbeys were built by him. Our laws were made by him. He is our minds and hearts and speech. Were it summer you would see a carpet of tiny flowers beneath every hedgerow, of a bluish-white colour. We call them John’s Farthings. When the weather is contrary and we have warm weather in winter or it rains in summer the country people say that John Uskglass is in love again and neglects his business. And when we are sure of something we say it is as safe as a pebble in John Uskglass’s pocket.” Lascelles laughed. “Far be it from me, Mr. Childermass, to disparage your quaint country sayings. But surely it is one thing to pay lip-service to one’s history and quite another to talk of bringing back a King who numbered Lucifer himself among his allies and overlords? No one wants that, do they? I mean apart from a few Jihannites and madmen?” “I am a North Englishman, Mr. Lascelles,” said Childermass. “Nothing would please me better than that my King should come home. It is what I have wished for all my life.

When a person dies, they cross over from the realm of freedom to the realm of slavery. Life is freedom, and dying is a gradual denial of freedom. Consciousness first weakens and then disappears. The life-processes – respiration, the metabolism, the circulation – continue for some time, but an irrevocable move has been made towards slavery; consciousness, the flame of freedom, has died out. The stars have disappeared from the night sky; the Milky Way has vanished; the sun has gone out; Venus, Mars and Jupiter have been extinguished; millions of leaves have died; the wind and the oceans have faded away; flowers have lost their colour and fragrance; bread has vanished; water has vanished; even the air itself, the sometimes cool, sometimes sultry air, has vanished. The universe inside a person has ceased to exist. This universe is astonishingly similar to the universe that exists outside people. It is astonishingly similar to the universes still reflected within the skulls of millions of living people. But still more astonishing is the fact that this universe had something in it that distinguished the sound of its ocean, the smell of its flowers, the rustle of its leaves, the hues of its granite and the sadness of its autumn fields both from those of every other universe that exists and ever has existed within people, and from those of the universe that exists eternally outside people. What constitutes the freedom, the soul of an individual life, is its uniqueness. The reflection of the universe in someone's consciousness is the foundation of his or her power, but life only becomes happiness, is only endowed with freedom and meaning when someone exists as a whole world that has never been repeated in all eternity. Only then can they experience the joy of freedom and kindness, finding in others what they have already found in themselves.

I’m riding a tram and, as is my habit, slowly absorbing every detail of the people around me. By ‘detail’ I mean things, voices, words. In the dress of the girl directly in front of me, for example, I see the material it’s made of, the work involved in making it – since it’s a dress and not just material – and I see in the delicate embroidery around the neck the silk thread with which it was embroidered and all the work that went into that. And immediately, as if in a primer on political economy, I see before me the factories and all the different jobs: the factory where the material was made; the factory that made the darker coloured thread that ornaments with curlicues the neck of the dress’ and I see the different workshops in the factories, the machines, the workmen, the seamstresses. My eyes’ inward gaze even penetrates into the offices, where I see the managers trying to keep calm and the figures set out in the account books, but that’s not all: beyond that I see into the domestic lives of all those who spend their working hours in these factories and offices...A whole world unfolds before my eyes all because the regularly irregular dark green edging to a pale green dress worn by the girl in front of me of whom I see only her brown neck. ‘A whole way of life lies before me. I sense the loves, the secrets, the souls of all those who worked just so that this woman in front of me on the tram should wear around her mortal neck the sinuous banality of a thread of dark green silk on a background of light green cloth. I grow dizzy. The seats on the tram, of fine, strong cane, carry me to distant regions, divide into industries, workmen, houses, lives, realities, everything. I leave the tram exhausted, like a sleepwalker, having lived a whole life.

Dear child, it matters not if the boy loves you. It only matters if you love the Sun, and the Rain, and the Donut, and the Cat, and the colour Purple. It only matters if you love having this one precious life. It doesn't matter if the boy doesn't love you.

In the jumbled, fragmented memories I carry from my childhood there are probably nearly as many dreams as images from waking life. I thought of one which might have been my earliest remembered nightmare. I was probably about four years old - I don't think I'd started school yet - when I woke up screaming. The image I retained of the dream, the thing which had frightened me so, was an ugly, clown-like doll made of soft red and cream-coloured rubber. When you squeezed it, bulbous eyes popped out on stalks and the mouth opened in a gaping scream. As I recall it now, it was disturbingly ugly, not really an appropriate toy for a very young child, but it had been mine when I was younger, at least until I'd bitten its nose off, at which point it had been taken away from me. At the time when I had the dream I hadn't seen it for a year or more - I don't think I consciously remembered it until its sudden looming appearance in a dream had frightened me awake. When I told my mother about the dream, she was puzzled. 'But what's scary about that? You were never scared of that doll.' I shook my head, meaning that the doll I'd owned - and barely remembered - had never scared me. 'But it was very scary,' I said, meaning that the reappearance of it in my dream had been terrifying. My mother looked at me, baffled. 'But it's not scary,' she said gently. I'm sure she was trying to make me feel better, and thought this reasonable statement would help. She was absolutely amazed when it had the opposite result, and I burst into tears. Of course she had no idea why, and of course I couldn't explain. Now I think - and of course I could be wrong - that what upset me was that I'd just realized that my mother and I were separate people. We didn't share the same dreams or nightmares. I was alone in the universe, like everybody else. In some confused way, that was what the doll had been telling me. Once it had loved me enough to let me eat its nose; now it would make me wake up screaming. ("My Death")

The word God can mean whatever you believe it to mean, for me it is the conscious stream of life from which we all come, and to which we can stay connected throughout our lives as a source of peace, wisdom, love, support, knowing, inspiration, vitality, security, balance, and inner strength. I think that awareness is paramount, because in awareness we gain understanding, which then enables us to regain our feeling of empowerment. We need to feel empowered to make our choices conciously, about how to deal with changes in life, rather than reacting in fear (which tends to make us blind and weak). If we are aware, we can be realistic yet postive, and we can properly focus our intentions. Awareness can be quite sensual (which can add to your sense of feeling empowered). Think about how your body moves as you live your life, how amazing it is; think about nature, observe the intricate beautiful details of natural thngs, and of things we create, and breathe deeply to soak it all in.. Focus on the taste of food, the feel of textures in cloth, the feel of you partner's hand in yours; smell the sea breeze, listen to the wind in the trees, witness the colours of the leaves, the children playing; and be thankful for this life we are experiencing - this life we can all help to keep wonderful. Feel the wonder of being alive flood into you anytime you want, by taking a deep breath and letting the experience of these things fill you, even just by remembering. We all have that same stream of life within us, so you are a part of everything. Each one of us has the power to make a difference to everything. Breathe in that vital connection to the life source and sensual beauty everywhere, Feel loved and strong.

I consider a tree. I can look on it as a picture: stiff column in a shock of light, or splash of green shot with the delicate blue and silver of the background. I can perceive it as movement: flowing veins on clinging, pressing pith, suck of the roots, breathing of the leaves, ceaseless commerce with earth and air—and the obscure growth itself. I can classify it in a species and study it as a type in its structure and mode of life. I can subdue its actual presence and form so sternly that I recognise it only as an expression of law — of the laws in accordance with which a constant opposition of forces is continually adjusted, or of those in accordance with which the component substances mingle and separate. I can dissipate it and perpetuate it in number, in pure numerical relation. In all this the tree remains my object, occupies space and time, and has its nature and constitution. It can, however, also come about, if I have both will and grace, that in considering the tree I become bound up in relation to it. The tree is now no longer It. I have been seized by the power of exclusiveness. To effect this it is not necessary for me to give up any of the ways in which I consider the tree. There is nothing from which I would have to turn my eyes away in order to see, and no knowledge that I would have to forget. Rather is everything, picture and movement, species and type, law and number, indivisibly united in this event. Everything belonging to the tree is in this: its form and structure, its colours and chemical composition, its intercourse with the elements and with the stars, are all present in a single whole. The tree is no impression, no play of my imagination, no value depending on my mood; but it is bodied over against me and has to do with me, as I with it — only in a different way. Let no attempt be made to sap the strength from the meaning of the relation: relation is mutual.

Stories identify, unify, give meaning to. Just as music is noise that makes sense, a painting is colour that makes sense, so a story is life that makes sense.

Colourful world has no meaning in Monochromatic dreams!

All his life he'd dealt in honour and service, the way a furrier deals in furs or a vintner in wine. On his lips the terms had had specialised political meanings, and he'd long since stopped thinking about what the words stood for in the world at large. Now, unfortunately a little bit too late, he'd been granted a little gleam of insight; service is what makes you stand in the line when nobody would try and stop you if you ran away, and honour is what's left when every other conceivable reason for staying there has long since evaporated.

I fancy that the true explanation is this: It often happens that the real tragedies of life occur in such an inartistic manner that they hurt us by their crude violence, their absolute incoherence, their absurd want of meaning, their entire lack of style. They affect us just as vulgarity affects us. They give us an impression of sheer brute force, and we revolt against that. Sometimes, however, a tragedy that possesses artistic elements of beauty crosses our lives. If these elements of beauty are real, the whole thing simply appeals to our sense of dramatic effect. Suddenly we find that we are no longer the actors, but the spectators of the play. Or rather we are both. We watch ourselves, and the mere wonder of the spectacle enthralls us. In the present case, what is it that has really happened? Some one has killed herself for love of you. I wish that I had ever had such an experience. It would have made me in love with love for the rest of my life. The people who have adored me—there have not been very many, but there have been some—have always insisted on living on, long after I had ceased to care for them, or they to care for me. They have become stout and tedious, and when I meet them, they go in at once for reminiscences. That awful memory of woman! What a fearful thing it is! And what an utter intellectual stagnation it reveals! One should absorb the colour of life, but one should never remember its details. Details are always vulgar.

We can learn so much about the living, according to how they treat their dead. And we can see the true colours of people coming out, when we observe how they act and react, to the circumstances that come about after the death of a loved one. Lastly, we learn about the things most important in our lives, when we experience the loss called death. It is extraordinary how death can give back so much to life and to the living.

Mira knew that humans made art because we were made in God’s image—which doesn’t mean we look like God; it means we like doing the same thing God likes. Both making life and making art are pouring spirit into form.

Lift Not the Painted Veil Lift not the painted veil which those who live Call Life: though unreal shapes be pictured there, And it but mimic all we would believe With colours idly spread,—behind, lurk Fear And Hope, twin Destinies; who ever weave Their shadows, o'er the chasm, sightless and drear. I knew one who had lifted it—he sought, For his lost heart was tender, things to love, But found them not, alas! nor was there aught The world contains, the which he could approve. Through the unheeding many he did move, A splendour among shadows, a bright blot Upon this gloomy scene, a Spirit that strove For truth, and like the Preacher found it not.

I’m not sensual because I’m looking to sin. But I’m sensual because I’m looking to give my life dimensions and texture and design and colour and depth and soul and beauty and harmony and meaning and aliveness and purpose.

Sunshine and rain make a rainbow. The coming together of pleasure and pain is what gives life its colour, texture, and flavour. Each experience accumulates to compose a grand work of art, of which we ourselves are the artists.

One can never scheme for meeting the right person. It is always by chance, an accident, but you know it's the special one because suddenly life throbs with colour and opportunity and meaning. Your deepest needs are fulfilled. You have everything. You're in heaven.

Before anything, you have to open your eyes and see the colours in your life. Some colours fade until there's nothing left. The emptiness is not always bad. If the old colours that serve no meaning in our lives, they must vanish for the new colours to fill in the empty spaces.

Where are you now? What roads are you treading? We have so many new roads now, right across the steppe all the way to the Altai and Siberia. Many brave souls are toiling there. Perhaps you're among them? You left, my Jamilia, across the wide steppe without a backward glance. Perhaps you are weary, perhaps you have lost faith in your self? Just lean on Daniyar's shoulder. Have him sing to you his song of love, of life, of the earth. May the steppe come alive and blossom in all its glory. May you recall that August night. Keep on, Jamilia, have no regrets; you've found your hard-sought happiness. When I gaze at them long enough I can hear Daniyar's voice. He is calling to me, too, to take the highroad, which means it is time for me to get ready. I shall cross the steppe back to my village and find fresh colours there. May Daniyar's song resound and may Jamilia's heart beat with every stroke of my brush.

Life is a River" Life is a river zig zag it goes on flowing myriad memories quench thirst in the swirling waves of life! Life has its own colour a mingling of blue, green, black and white sweeping away all happiness and sadness in the cascading bubbles of tears and delight Life shares its own wisdom to keep on flowing is its only zeal whether it be summer or winter life will keep on flowing but never still Life is a river it flows at its own pace sometimes it may have no direction and this is life's story and grace! - Poet Manjushree Mohanty Translated from Odiya to English by Poet Avijeet Das

I had in my life looked at a number of beautiful starry nights, where with just two colours and the simplest of styles nature draws the grandest of pictures, and I felt the feelings of wonder and smallness that we all feel, and I got a clear sense of direction from the spectacle, most definitely, but I mean that in a spiritual sense, not in a geographic one.

To visualize this dance, the transparent components of the cell had to be coloured using a stain. As it happened, the stains that were best able to colour the chromosomes were acidic. Unfortunately, these stains tended to dissolve the mitochondria; their obsession with the nucleus meant that cytologists were simply dissolving the evidence. Other stains were ambivalent, colouring mitochondria only transiently, for the mitochondria themselves rendered the stain colourless. Their rather ghostly appearance and disappearance was scarcely conducive to firm belief. Finally Carl Benda demonstrated, in 1897, that mitochondria do have a corporeal existence in cells. He defined them as ‘granules, rods, or filaments in the cytoplasm of nearly all cells … which are destroyed by acids or fat solvents.’ His term, mitochondria (pronounced ‘my-toe-con-dree-uh’), was derived from the Greek mitos, meaning thread, and chondrin, meaning small grain. Although his name alone stood the test of time, it was then but one among many. Mitochondria have revelled in more than thirty magnificently obscure names, including chondriosomes, chromidia, chondriokonts, eclectosomes, histomeres, microsomes, plastosomes, polioplasma, and vibrioden.

Dorian Gray frowned and turned his head away. He could not help liking the tall, graceful young man who was standing by him. His romantic, olive-coloured face and worn expression interested him. There was something in his low languid voice that was absolutely fascinating. His cool, white, flower-like hands, even, had a curious charm. They moved, as he spoke, like music, and seemed to have a language of their own. But he felt afraid of him, and ashamed of being afraid. Why had it been left for a stranger to reveal him to himself ? He had known Basil Hallward for months, but the friendship between them had never altered him. Suddenly there had come some one across his life who seemed to have disclosed to him life's mystery. And, yet, what was there to be afraid of ? He was not a schoolboy or a girl. It was absurd to be frightened.

When I spoke of his life, I thought nothing about here or there, now or then. You will see what I mean if you think how the light came back to his eye and the colour to his cheek the moment he had made up his mind to do what had long seemed his duty. When I saw him again that light was still in his eyes, and a feeble hope looked out of every feature. Existence, from a demon-haunted vapor, had begun to change to a morning of spring; life, the life of conscious well-being, of law and order and peace, had begun to dawn in obedience and self-renunciation; his resurrection was at hand. But you then, and now you and Mr. Bascombe, would stop this resurrection; you would seat yourselves upon his gravestone to keep him down!—And why?—Lest he, lest you, lest your family should be disgraced by letting him out of his grave to tell the truth.

Creative writer has artistic sensibility. He observes the world like any common men. But his vision observes the world quite differently. He can perceive from life-experience what common man cannot see at all. This experience and observation get imaginative colours with the help of artistic sensibility. He creates a world of imaginative reality. His world is more beautiful and artistic than the real world. He is naturally gifted to create the work which has power to move or transport the reader. He gets his raw material from the life. He is critic of life. Criticism is a task of those who write on the creative writings. The word criticism has been derived from the Greek word Kritikos, which means ‘able to discern and judge’ and whoever does the act of judging is called Critic. Criticism is the art of judging the merits and demerits of creative composition. In the words of Thomas De Quincey criticism may be termed as the literature of knowledge and creative writing as the literature of power. Literature of power deals with life, where as literature of knowledge share information on creative composition. Alexander Pope has rightly said: “Both from Heaven derive their light These born to judge, as well as those to write.” He gives equal value to both the critic and the creative writer. To him both are gifted writers, one to write creatively and the other to judge the creativity. But Dryden does not agree with the views of Pope. To him “the corruption of a poet is the generation of a critic.” He believed that those who cannot be good creative writer they become critics and corrupt creativity of the artists. Lessing believed that, “Not every critic is born a genius, but every genius is born a critic of art. He has within himself the evidence of all rules.” He gives respectful place to critics and criticism. He is of the belief that the critics are born genius to judge the work of art. No critic can ever form accurate judgement unless he possesses the artist’s vision. Criticism and creativity are inextricably mingled with each other. Thus the artist is the critic of life and Critic, that of art. The artist must have the imagination and vision to critically imitate the life/nature; the Critic from beginning to end, relive the same experience.

One of the ways to distance ourselves from the madnesses of our times is to retain an interest in politics but not to rely on it as a source of meaning. The call should be for people to simplify their lives and not to mislead themselves by devoting their lives to a theory that answers no questions, makes no predictions and is easily falsifiable. Meaning can be found in all sorts of places. For most individuals it is found in the love of the people and places around them: in friends, family and loved ones, in culture, place and wonder. A sense of purpose is found in working out what is meaningful in our lives and then orientating ourselves over time as closely as possible to those centres of meaning. Using ourselves up on identity politics, social justice (in this manifestation) and intersectionality is a waste of a life. We may certainly aim to live in a society in which nobody should be held back from what they can do because of some personal characteristic allotted to them by chance. If somebody has the competency to do something, and the desire to do something, then nothing about their race, sex or sexual orientation should hold them back. But minimizing difference is not the same as pretending difference does not exist. To assume that sex, sexuality and skin colour mean nothing would be ridiculous. But to assume that they mean everything will be fatal.

We have come to understand the phenomena of life only as an assemblage of the lifeless. We take the mechanistic abstractions of our technical calculation to be ultimately concrete and "fundamentally real," while our most intimate experiences are labelled "mere appearance" and something having reality only within the closet of the isolated mind. Suppose however we were to invert this whole scheme, reverse the order in which it assigns abstract and concrete. What is central to our experience, then, need not be peripheral to nature. This sunset now, for example, caught within the network of bare winter branches, seems like a moment of benediction in which the whole of nature collaborates. Why should not these colours and these charging banners of light be as much a part of the universe as the atoms and molecules that make them up? If they were only "in my mind," then I and my mind would no longer be a part of nature. Why should the pulse of life toward beauty and value not be a part of things? Following this path, we do not vainly seek to assemble the living out of configurations of dead stuff, but we descend downwards from more complex to simpler grades of the organic. From humans to trees to rocks; from "higher grade" to "lower grade" organisms. In the universe of energy, any individual thing is a pattern of activity within the flux, and thereby an organism at some level.

Far from being ‘an effective counter-force to the fanatics’,[46] apathy plays in their favour: for under these conditions, ‘fanatics’ may easily be the only ones capable of mobilising public opinion. The prevalence of greyness brings out colours — whatever they may be. When political life is in decline, violence and terrorism appear as the only means of striking an anaesthetised public opinion with no power over legal procedures. Apathy is a real gift to extremism.

Their idea of what it means to live a life in a female body is informed by the male gaze, gender stereotypes and porn. This is why their fantasy recreation of a woman hardly ever involves being paid less, doing unpaid domestic labour or being ignored. Instead they are drawn to the stereotype of beautiful bimbos whose lives are easy and filled with acceptance, slumber parties, gossiping in female toilets, colouring each other's hair and prancing around in sexy lingerie and fluffy slippers.

One day, you won’t miss her. All right, but how are you so sure about it? Do sunsets have an expiration date? Does the ocean get rid of water over time? Do flowers eventually start hating the colour of their petals? Do birds grow to loathe their wings? In love, your soul turn into a beautiful design on the quilt called life. Your heart becomes a studio that only has room for music. Love doesn’t come with an expiration date. Just because someone stopped loving you, it doesn’t mean you’ll stop loving them too

Sewing is a visual language. It has a voice. It has been used by people to communicate something of themselves — their history, beliefs, prayers and protests. For some, it is the only means to tell of what matters to them: those who are imprisoned or censored; those who do not know how or are not allowed to write of their lives. For them needlework can carry their autobiographies and testimonies, registering their origin and fate. Using patterns as syntax, symbols and motifs as its vocabulary, the arrangement of both as its grammar, sewing is a graphic way to add information and meaning. But is not a monologue, it is part of a conversation, a dialogue, a correspondence only fully realised once it is seen and its messages are read. It connects the maker to the viewer across time, cultures, generations and geographies. As a shared language, needlework transmits — through techniques, coded symbols, fabrics and colour — the unedited stories, not just of women, but often of those marginalised by oppression and prejudice.

At the time, there would only be incoherence. As though meaning had slunk out of things and left them fragmented. Disconnected. The glint of Ammu's needle. The colour of a ribbon. The weave of the cross-stitch counterpane. A door slowly breaking. Isolated things that didn’t mean anything. As though the intelligence that decodes life’s hidden patterns — that connects reflections to images, glints to light, weaves to fabrics, needles to thread, walls to rooms, love to fear to anger to remorse — was suddenly lost.

I do not think it is a fair picture of human life. I do not think so because, by definition, a human being is endowed with free will. He can use this to choose between good and evil. If he can only perform good or only evil, then he is a clockwork orange--meaning that he has the appearance of an organism lovely with colour and juice but is in fact only a clockwork toy to be wound up by God or the Devil or (since this is increasingly replacing both) the Almighty State. It is as inhuman to be totally good as it is to be totally evil. The important thing is moral choice. Evil has to exist along with good, in order that moral choice may operate. Life is sustained by the grinding opposition of moral entities. This is what the television news is all about. Unfortunately there is so much original sin in us all that we find evil rather attractive. To devastate is easier and more spectacular than to create. We like to have the pants scared off us by visions of cosmic destruction. To sit down in a dull room and compose the Missa Solemnis or The Anatomy of Melancholy does not make headlines or news flashes.

But the greatest human problems are not social problems, but decisions that the individual has to make alone. The most important feelings of which man is capable emphasise his separateness from other people, not his kinship with them. The feelings of a mountaineer towards a mountain emphasise his kinship with the mountain rather than with the rest of mankind. The same goes for the leap of the heart experienced by a sailor when he smells the sea, or for the astronomer’s feeling about the stars, or for the archaeologist’s love of the past. My feeling of love for my fellowmen makes me aware of my humanness; but my feeling about a mountain gives me an oddly nonhuman sensation. It would be incorrect, perhaps, to call it ‘superhuman’; but it nevertheless gives me a sense of transcending my everyday humanity. Maslow’s importance is that he has placed these experiences of ‘transcendence’ at the centre of his psychology. He sees them as the compass by which man gains a sense of the magnetic north of his existence. They bring a glimpse of ‘the source of power, meaning and purpose’ inside himself. This can be seen with great clarity in the matter of the cure of alcoholics. Alcoholism arises from what I have called ‘generalised hypertension’, a feeling of strain or anxiety about practically everything. It might be described as a ‘passively negative’ attitude towards existence. The negativity prevents proper relaxation; there is a perpetual excess of adrenalin in the bloodstream. Alcohol may produce the necessary relaxation, switch off the anxiety, allow one to feel like a real human being instead of a bundle of over-tense nerves. Recurrence of the hypertension makes the alcoholic remedy a habit, but the disadvantages soon begin to outweigh the advantage: hangovers, headaches, fatigue, guilt, general inefficiency. And, above all, passivity. The alcoholics are given mescalin or LSD, and then peak experiences are induced by means of music or poetry or colours blending on a screen. They are suddenly gripped and shaken by a sense of meaning, of just how incredibly interesting life can be for the undefeated. They also become aware of the vicious circle involved in alcoholism: misery and passivity leading to a general running-down of the vital powers, and to the lower levels of perception that are the outcome of fatigue. ‘The spirit world shuts not its gates, Your heart is dead, your senses sleep,’ says the Earth Spirit to Faust. And the senses sleep when there is not enough energy to run them efficiently. On the other hand, when the level of will and determination is high, the senses wake up. (Maslow was not particularly literary, or he might have been amused to think that Faust is suffering from exactly the same problem as the girl in the chewing gum factory (described earlier), and that he had, incidentally, solved a problem that had troubled European culture for nearly two centuries). Peak experiences are a by-product of this higher energy-drive. The alcoholic drinks because he is seeking peak experiences; (the same, of course, goes for all addicts, whether of drugs or tobacco.) In fact, he is moving away from them, like a lost traveller walking away from the inn in which he hopes to spend the night. The moment he sees with clarity what he needs to do to regain the peak experience, he does an about-face and ceases to be an alcoholic.

The most problematic depression episodes plunge me into a feeling of disconnection. I am no longer a part of the world. All the colours, meaning and richness become hidden or lost to me. There is a numbing absence of feeling that strips away any inspiration and creativity. I become dead to myself, a husk, a shell. The fall into this state can be violently fast, although the triggers have all been external. Life does not treat many of us kindly. Most of the time, I draw inspiration from the world around me. That sense of connection to all other living and perhaps-not-living things nourishes and sustains me. Being pushed out of that sense of belonging is brutal. I have self-esteem issues and, subjected as I was to barrages of abuse, bitter criticism, invasive scrutiny and some terrifying processes in my life, I’ve been crushed, repeatedly. I’ve come to places where I’ve felt so awful that the only imaginable way out, I thought, was to die. I’m still alive because of the love and dedication of my husband. I hold the hope that I won’t have to crawl through hell again anytime soon, that I can build internal reserves strong enough to resist external pressures.

They yield the idea of the Ancient of Days, ‘the glad creator,’ and put in its stead a miserable, puritanical martinet of a God, caring not for righteousness, but for his rights; not for the eternal purities, but the goody proprieties. The prophets of such a God take all the glow, all the hope, all the colour, all the worth, out of life on earth, and offer you instead what they call eternal bliss—a pale, tearless hell. Of all things, turn from a mean, poverty stricken faith. But, if you are straitened in your own mammon-worshipping soul, how shall you believe in a God any greater than can stand up in that prison-chamber?

I looked at the internet for too long today and started feeling depressed. The worst thing is that I actually think people on there are generally well meaning and the impulses are right, but our political vocabulary has decayed so deeply and rapidly since the twentieth century that most attempts to make sense of our present historical moment turn out to be essentially gibberish. Everyone is understandably attached to particular identity categories, but at the same time largely unwilling to articulate what those categories consist of, how they came about, and what purposes they serve. The only apparent schema is that for every victim group (people born into poor families, women, people of colour) there is an oppressor group (people born into rich families, men, white people). But in this framework, relations between victim and oppressor are not historical so much as theological, in that the victims are transcendently good and the oppressors are personally evil. For this reason, an individual’s membership of a particular identity group is a question of unsurpassed ethical significance, and a great amount of our discourse is devoted to sorting individuals into their proper groups, which is to say, giving them their proper moral reckoning. If serious political action is still possible, which I think at this point is an open question, maybe it won’t involve people like us—in fact I think it almost certainly won’t. And frankly if we have to go to our deaths for the greater good of humankind, I will accept that like a lamb, because I haven’t deserved this life or even enjoyed it. But I would like to be helpful in some way to the project, whatever it is, and if I could help only in a very small way, I wouldn’t mind, because I would be acting in my own self-interest anyway—because it’s also ourselves we’re brutalising, though in another way, of course. No one wants to live like this. Or at least, I don’t want to live like this. I want to live differently, or if necessary to die so that other people can one day live differently. But looking at the internet, I don’t see many ideas worth dying for. The only idea on there seems to be that we should watch the immense human misery unfolding before us and just wait for the most immiserated, most oppressed people to turn around and tell us how to stop it. It seems that there exists a curiously unexplained belief that the conditions of exploitation will by themselves generate a solution to exploitation—and that to suggest otherwise is condescending and superior, like mansplaining. But what if the conditions don’t generate the solution?

It is interesting to note that the lion that is the most amenable to the circus trainer’s tricks is the one with the lowest social standing in the pride, the omega animal. It has the most to gain from a close relationship with the super-alpha trainer. It is not only a matter of extra treats. A close relationship will also mean protection from the other members of the pride. It is this compliant animal, to the public no different from the others in size and apparent ferocity, that will be the star of the show, while the trainer leaves the beta and gamma lions, more cantankerous subordinates, sitting on their colourful barrels on the edge of the ring.

Finally, I have come to realise that an imperfect Life is actually the most perfect Life. I have come to see how Life is beautiful in all its colours, more so because the shades of grey bind them and paint them with even more radiance. A clear sky is always beautiful but what if we never have rain or storm? Sunshine is always wonderful but what if we never have the soothing dusk or the cold night to coil in our own misty self? Storms that come to jolt us often leave us with more courage as we sail along the gust to chase a silver lining. The scorching heat that chokes us often makes us wait more eagerly for that balm of rain. So is Life, in all those moments of sunset we have the hope of the following sunrise, and if we may wait and absorb all that crumbling ray of that sunset we would be able to paint our sunrise with even more crimson smile. Because just like a story, nothing in Life is really concrete without patience. We cannot skip pages of a book because each line contains just so much to seep in, and to have the story fully lived inside our heart and soul we have to keep reading until the very end to feel that sense of peaceful happiness, that always clutches us no matter how the ending is drafted. In the same manner, we have to keep walking through Life, as each and every step of ours leads us to the destination of our Life, the destination of peace, the destination of knowledge of self. The best part of this walk is that it is never a straight line, but is always filled with curves and turns, making us aware of our spirit, laughing loud at times while mourning deep at times. But that is what Life is all about, a bunch of imperfect moments to smile as perfect memories sailing through the potholes of Life, because a straight line even in the world of science means death, after all monotony of perfection is the most cold imperfection. So as we walk through difficult times, may we realise that this sunset is not forever's and that the winter often makes us more aware of the spring. As we drive through a dark night, may we halt for a moment and watch for the stars, the smile of the very stars of gratitude and love that is always there even in the darkest sky of the gloomiest night. As we sail along the ship of Life, may we remember that the winds often guide us to our destination and the storms only come to make our voyage even more adventurous, while the rain clears the cloud so that we may gaze at the full glory of the sky above, with a perfect smile through a voyage of imperfect moments of forever's shine. And so as we keep turning the pages of Life, may we remember to wear that Smile, through every leaf of Life, for Life is rooted in the blooming foliage of its imperfect perfection.

Pigments such as haemoglobin are coloured because they absorb light of particular colours (bands of light, as in a rainbow) and reflect back light of other colours. The pattern of light absorbed by a compound is known as its absorption spectrum. When binding oxygen, haemoglobin absorbs light in the blue-green and yellow parts of the spectrum, but reflects back red light, and this is the reason why we perceive arterial blood as a vivid red colour. The absorption spectrum changes when oxygen dissociates from haemoglobin in venous blood. Deoxyhaemoglobin absorbs light across the green part of the spectrum, and reflects back red and blue light. This gives venous blood its purple colour.

No one who had ever seen Catherine Morland in her infancy would have supposed her born to be an heroine. Her situation in life, the character of her father and mother, her own person and disposition, were all equally against her. Her father was a clergyman, without being neglected, or poor, and a very respectable man, though his name was Richard — and he had never been handsome. He had a considerable independence besides two good livings — and he was not in the least addicted to locking up his daughters. Her mother was a woman of useful plain sense, with a good temper, and, what is more remarkable, with a good constitution. She had three sons before Catherine was born; and instead of dying in bringing the latter into the world, as anybody might expect, she still lived on — lived to have six children more — to see them growing up around her, and to enjoy excellent health herself. A family of ten children will be always called a fine family, where there are heads and arms and legs enough for the number; but the Morlands had little other right to the word, for they were in general very plain, and Catherine, for many years of her life, as plain as any. She had a thin awkward figure, a sallow skin without colour, dark lank hair, and strong features — so much for her person; and not less unpropitious for heroism seemed her mind. She was fond of all boy's plays, and greatly preferred cricket not merely to dolls, but to the more heroic enjoyments of infancy, nursing a dormouse, feeding a canary-bird, or watering a rose-bush. Indeed she had no taste for a garden; and if she gathered flowers at all, it was chiefly for the pleasure of mischief — at least so it was conjectured from her always preferring those which she was forbidden to take. Such were her propensities — her abilities were quite as extraordinary. She never could learn or understand anything before she was taught; and sometimes not even then, for she was often inattentive, and occasionally stupid. Her mother was three months in teaching her only to repeat the "Beggar's Petition"; and after all, her next sister, Sally, could say it better than she did. Not that Catherine was always stupid — by no means; she learnt the fable of "The Hare and Many Friends" as quickly as any girl in England. Her mother wished her to learn music; and Catherine was sure she should like it, for she was very fond of tinkling the keys of the old forlorn spinner; so, at eight years old she began. She learnt a year, and could not bear it; and Mrs. Morland, who did not insist on her daughters being accomplished in spite of incapacity or distaste, allowed her to leave off. The day which dismissed the music-master was one of the happiest of Catherine's life. Her taste for drawing was not superior; though whenever she could obtain the outside of a letter from her mother or seize upon any other odd piece of paper, she did what she could in that way, by drawing houses and trees, hens and chickens, all very much like one another. Writing and accounts she was taught by her father; French by her mother: her proficiency in either was not remarkable, and she shirked her lessons in both whenever she could. What a strange, unaccountable character! — for with all these symptoms of profligacy at ten years old, she had neither a bad heart nor a bad temper, was seldom stubborn, scarcely ever quarrelsome, and very kind to the little ones, with few interruptions of tyranny; she was moreover noisy and wild, hated confinement and cleanliness, and loved nothing so well in the world as rolling down the green slope at the back of the house.

When blue-collar, white workers in middle America look at Donald Trump in his fill-fitting suit and baseball cap, with a physical image that is perhaps more like their own, they see a possibility that they could be him. Aside from his skin colour, Barack Obama, with his lean physique, good looks and charisma, hanging out with rock stars and movie stars, his life and what he stands for seems at a far remove. Except the reality is that he was raised without his father, cared for by his grandparents and moved around a lot as a child, meaning he has potentially much more in common with the Appalachian voters than Donald Trump. He lived and achieved the American Dream in arguably a more fundamental way than Trump did.

That night, I hated father. He smelt of cabbage. There was cigarette ash all over his trousers. His untidy moustache was yellower and viler than ever with nicotine, and he took no notice of me. He simply sat there in his ugly arm-chair, his eyes half closed, brooding on the Lord knows what. I hated him. I hated his moustache. I even hated the smoke that drifted from his mouth and hung in the stale air above his head. And when my mother came through the door and asked me whether I had seen her spectacles, I hated her too. I hated the clothes she wore; tasteless and fussy. I hated them deeply. I hated something I had never noticed before; it was the way the heels of her shoes were worn away on their outside edges - not badly, but appreciably. It looked mean to me, slatternly, and horribly human. I hated her for being human - like father. She began to nag me about her glasses and the thread-bare condition of the elbows of my jacket, and suddenly I threw my book down. The room was unbearable. I felt suffocated. I suddenly realised that I must get away. I had lived with these two people for nearly twenty-three years. I had been born in the room immediately overhead. Was this the life for a young man? To spend his evenings watching the smoke drift out of his father's mouth and stain that decrepit old moustache, year after year - to watch the worn-away edges of my mother's heels - the dark-brown furniture and the familiar stains on the chocolate-coloured carpet? I would go away; I would shake off the dark, smug mortality of the place. I would forgo my birthright. What of my father's business into which I would step at his death? What of it? To hell with it. ("Same Time, Same Place")

Directly Mr Pye stepped ashore he heard her voice. 'The name is Dredger,' it said. Mr Pye lifted his head again, his thorn-shaped nose veering towards her and the rest of his round face following it, as a ship must follow its bowsprit. His little mouth continued to smile gently but it gave nothing away. As he remained silent, Miss Dredger raised her voice as though to establish the fact of her forthright nature from the outset. 'Mr Pye, I imagine!' Her new acquaintance removed his glasses, wiped them carefully, and re-set them on his nose. 'Who else?' he murmured. 'Who else, dear lady?' As Miss Dredger could not think 'who' else could possibly be Mr Pye, and had no wish to follow so foolish a train of conjecture, she blew some smoke out of her nostrils. Mr Pye watched the smoke-jets with interest, ad then, as though he were suggesting an alternative attitude to life, he drew a little box from his waistcoat pocket and helped himself to a fruit-drop. At this, Miss Dredger raised one of her black eyebrows, and as she did so she caught sight of young Pépé - and seeing him reminded her of Mr Pye's luggage. She turned to Mr Pye, her scrubbed hands on her tweed hips. 'What have you brought with you?' she said. Mr Pye turned his gaze upon her. 'Love,' he said. 'Just ... Love ...' and then he transferred the fruit-drop from one cheek to the other with a flick of his experience tongue. His fat little hands that held the lapels of his coat were quite green with the light reflected from the harbour water. Miss Dredger's face had turned the most dreadful colour and she had shut her eyes. The smoke drifted out of her nostrils with no enthusiasm. There were some things that simply are not mentioned - unless one wishes to be offensive and embarrassing. Religion, Art, and now this new horror - Love. What on earth did the man mean?

But Miss Kilman did not hate Mrs. Dalloway. Turning her large gooseberry-coloured eyes upon Clarissa, observing her small pink face, her delicate body, her air of freshness and fashion, Miss Kilman felt, Fool! Simpleton! You who have known neither sorrow nor pleasure; who have trifled your life away! And there rose in her an overmastering desire to overcome her; to unmask her. If she could have felled her it would have eased her. But it was not the body; it was the soul and its mockery that she wished to subdue; make feel her mastery. If only she could make her weep; could ruin her; humiliate her; bring her to her knees crying, You are right! But this was God’s will, not Miss Kilman’s. It was to be a religious victory. So she glared; so she glowered. Clarissa was really shocked. This a Christian — this woman! This woman had taken her daughter from her! She in touch with invisible presences! Heavy, ugly, commonplace, without kindness or grace, she know the meaning of life!

Napoleon respected Islam, regarding the Koran as ‘not just religious; it is civil and political. The Bible only preaches morals.’52 He was also impressed by the way that the Muslims ‘tore more souls away from false gods, toppled more idols, pulled down more pagan temples in fifteen years than the followers of Moses and Christ had in fifteen centuries’.53* He had no objection to polygamy, saying that Egyptian men were gourmands en amour, and, when permitted, ‘will prefer having wives of various colours’.54† His flattery of the ulama (clergy), his discussions of the Koran, and his holding out the possibility of his conversion to Islam – as well as his attempts to impress the sheikhs with French science – were all intended to establish a collaborationist body of Egyptians, with mixed results. As it turned out, no amount of complying with Islamic ceremonies, salutations and usages prevented Selim III from declaring jihad against the French in Egypt, meaning that any attacks upon them were thenceforth blessed.

Della & I are drunk at the top of Mont-Royal. We have an open blue plastic thermos of red wine at our feet. It's the first day of spring & it's midnight & we've been peeling off layers of winter all day. We stand facing each other, as if to exchange vows, chests heaving from racing up & down the mountain to the sky. My face is hurting from smiling so much, aching at the edges of my words. She reaches out to hold my face in her hands, dirty palms form a bowl to rest my chin. I’m standing on a tree stump so we’re eye to eye. It’s hard to stay steady. I worry I may start to drool or laugh, I feel so unhinged from my body. It’s been one of those days I don’t want to end. Our goal was to shirk all responsibility merely to enjoy the lack of everyday obligations, to create fullness & purpose out of each other. Our knees are the colour of the ground-in grass. Our boots are caked in mud caskets. Under our nails is a mixture of minerals & organic matter, knuckles scraped by tree bark. We are the thaw embodied. She says, You have changed me, Eve, you are the single most important person in my life. If you were to leave me, I would die. At that moment, our breath circling from my lungs & into hers, I am changed. Perhaps before this I could describe our relationship as an experiment, a happy accident, but this was irrefutable. I was completely consumed & consuming. It was as though we created some sort of object between us that we could see & almost hold. I would risk everything I’ve ever known to know only this. I wanted to honour her in a way that was understandable to every part of me. It was as though I could distill the meaning of us into something I could pour into a porcelain cup. Our bodies on top of this city, rulers of love. Originally, we were celebrating the fact that I got into Concordia’s visual arts program. But the congratulatory brunch she took me to at Café Santropol had turned into wine, which had turned into a day for declarations. I had a sense of spring in my body, that this season would meld into summer like a running-jump movie kiss. There would be days & days like this. XXXX gone away on a sojurn I didn’t care to note the details of, she simply ceased to be. Summer in Montreal in love is almost too much emotion to hold in an open mouth, it spills over, it causes me to not need any sleep. I don’t think I will ever feel as awake as I did in the summer of 1995.

We know that these clashes with Asia and Jewry are necessary for evolution. They give the cue for the European Continent to unite. These clashes are the only evolu-tionary possibility which will enable us one day, now that Fate has given us the Fuehrer Adolf Hitler, to create the Germanic Reich. They are the necessary condition, for our race, and our blood to create for itself and put under cultivation, in the years of peace, (during which we must live and work austerely, frugally and like Spartans), that settlement area in which new blood can breed, as in a botanical garden so to speak. Only by this means can the Continent become a Germanic Continent, capable of daring to embark, in one or two or three or five or ten generations, on the conflict with this Continent of Asia which spews out hordes of humanity. Perhaps we shall also have to hold in check other coloured peoples who will soon be in their certain prime, and thus preserve the world, which is the world of our blood, of our children and of our grandchildren. Now it is just this world we like the best, the Germanic world, the world of Nordic life. We know that this conflict with the advancing pressure from Asia, with the 200 million Russians, is necessary.

You mentioned that Palermo, the part of Buenos Aires where you were brought up, had been a violent place full of bohemians and bandits. There they had two names for the knife, ‘the blade’ and ‘the slicer’. The two names described the same object, but ‘the blade’ was the thing itself, and ‘the slicer’ described its function. ‘The blade’ could fit in the hand even of a sickly child shut up in his father’s library, ‘the blade’ could be any of the superannuated daggers and swords belonging to his warrior grandfather or great-grandfather and displayed on the walls of his house, but ‘the slicer’, the knife in the hand slicing back and forth, in and out, existed only in his imagination, in a fascinating world of rapid settlings of accounts and duels over honor, an insult or a woman, in dark street where you never went, where no writer went, except in the literature he wrote. ‘I’ve always felt that in order to be a great writer, one should have the experience of life at sea, which is why Conrad and Melville and, in a way, Stevenson, who ended his days in the South Seas, were better than all of us, Vogelstein. At sea, a writer flees from the minor demons and faces only the definitive ones. A character in Conrad says that he has a horror of ports because, in port, ships rot and men go to the devil. He meant the devils of domesticity and incoherence, the small devils of terra firma. But I think that having experience of “the slicer” would give a writer the same sensation as going to sea, of spectacularly breaking the bounds of his own passivity and of his remoteness from the fundamental matters of the world.’ ‘You mean that if the writer were to stab someone three times, he could allege that he was merely doing so in order to improve his style.’ ‘Something like that. Soaking up experience and atmosphere.’ ‘It’s said that the artist Turner used to have himself lashed to the ship’s mast during storms at sea so that he could make sure he was getting the colours and details of his painted vortices right.’ ‘And it worked. But neither you nor I will ever experience “the slicer”, Vogelstein. We are condemned to “the blade”, to the knife purely as theory. Even if we used “the slicer” against someone, we would still be ourselves, watching, analyzing the scene, and, therefore, inevitably, holding “the blade” in our hand. I don’t think I could kill anyone, apart from my own characters. And I don’t think I would feel comfortable at sea either. There aren’t any libraries at sea. The sea replaces the library.

Probably you consider the body is not at all important. I’ve seen you eat, and you eat as if you were feeding a furnace. You may like the taste of food, but it is all so mechanical, so inattentive, the way you mix food on your plate. When you become aware of all this, your fingers, your eyes, your ears, your body all become sensitive, alive, responsive. This is comparatively easy. But what is more difficult is to free the mind from the mechanical habits of thought, feeling and action into which it has been driven by circumstances – by one’s wife, one’s children, one’s job. The mind itself has lost its elasticity. The more subtle forms of observation escape it. This means seeing yourself actually as you are without wanting to correct yourself or change what you see or escape from it – just to see yourself actually as you are, so that the mind doesn’t fall back into another series of habits. When such a mind looks at a flower or the colour of a dress or a dead leaf falling from a tree, it is now capable of seeing the movement of that leaf as it falls and the colour of that flower vividly. So both outwardly and inwardly the mind becomes highly alive, pliable, alert; there is a sensitivity which makes the mind intelligent. Sensitivity, intelligence and freedom in action are the beauty of living.

It is one of the great beauties of our system, that a working-man may raise himself into the power and position of a master by his own exertions and behaviour; that, in fact, every one who rules himself to decency and sobriety of conduct, and attention to his duties, comes over to our ranks; it may not be always as a master, but as an over-looker, a cashier, a book-keeper, a clerk, one on the side of authority and order.' 'You consider all who are unsuccessful in raising themselves in the world, from whatever cause, as your enemies, then, if I under-stand you rightly,' said Margaret' in a clear, cold voice. 'As their own enemies, certainly,' said he, quickly, not a little piqued by the haughty disapproval her form of expression and tone of speaking implied. But, in a moment, his straightforward honesty made him feel that his words were but a poor and quibbling answer to what she had said; and, be she as scornful as she liked, it was a duty he owed to himself to explain, as truly as he could, what he did mean. Yet it was very difficult to separate her interpretation, and keep it distinct from his meaning. He could best have illustrated what he wanted to say by telling them something of his own life; but was it not too personal a subject to speak about to strangers? Still, it was the simple straightforward way of explaining his meaning; so, putting aside the touch of shyness that brought a momentary flush of colour into his dark cheek, he said: 'I am not speaking without book. Sixteen years ago, my father died under very miserable circumstances. I was taken from school, and had to become a man (as well as I could) in a few days. I had such a mother as few are blest with; a woman of strong power, and firm resolve. We went into a small country town, where living was cheaper than in Milton, and where I got employment in a draper's shop (a capital place, by the way, for obtaining a knowledge of goods). Week by week our income came to fifteen shillings, out of which three people had to be kept. My mother managed so that I put by three out of these fifteen shillings regularly. This made the beginning; this taught me self-denial. Now that I am able to afford my mother such comforts as her age, rather than her own wish, requires, I thank her silently on each occasion for the early training she gave me. Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

It is a common sentence that Knowledge is power, but who hath duly considered or set forth the power of Ignorance? Knowledge slowly builds up what Ignorance in an hour pulls down. Knowledge, through patient and frugal centuries, enlarges discovery and makes record of it; Ignorance, wanting its day's dinner, lights a fire with the record, and gives a flavour to its one roast with the burnt souls of many generations. Knowledge, instructing the sense, refining and multiplying needs, transforms itself into skill and makes life various with a new six days' work; comes Ignorance drunk on the seventh, with a firkin of oil and a match and an easy 'Let there not be' - and the many-coloured creation is shrivelled up in blackness. Of a truth, Knowledge is power, but it is a power reined by scruple, having a conscience of what must be and what may be; whereas Ignorance is a blind giant who, let him by wax unbound, would make it a sport to seize the pillars that hold up the long-wrought fabric of human good, and turn all the places of joy dark as a buried Babylon. And looking at life parcel-wise, in the growth of a single lot, who having a practiced vision may not see that Ignorance of the true bond between events, and false conceit of means whereby sequences may be compelled - like that falsity of eyesight which overlooks the gradations of distance, seeing that which is afar off as if it were within a step or a grasp - precipitates the mistaken soul on destruction?

Schiller’s formula could be carried out only by applying a ruthless power standpoint, with never a scruple about justice for the object nor any conscientious examination of its own competence. Only under such conditions, which Schiller certainly never contemplated, could the inferior function participate in life. In this way the archaic elements, naïve and unconscious and decked in the glamour of mighty words and fair gestures, also came bursting through and helped to build our present “civilization,” concerning the nature of which humanity is at this moment in some measure of disagreement. The archaic power instinct, hitherto hidden behind the façade of civilized living, finally came to the surface in its true colours, and proved beyond question that we are “still barbarians.” For it should not be forgotten that, in the same measure as the conscious attitude may pride itself on a certain godlikeness by reason of its lofty and absolute standpoint, an unconscious attitude develops with a godlikeness oriented downwards to an archaic god whose nature is sensual and brutal. The enantiodromia of Heraclitus ensures that the time will come when this deus absconditus shall rise to the surface and press the God of our ideals to the wall. It is as though men at the close of the eighteenth century had not really seen what was taking place in Paris, but lingered on in an aesthetic, enthusiastic, or trifling attitude in order to delude themselves about the real meaning of that glimpse into the abysses of human nature. In that nether world is terror, And man shall not tempt the gods. Let him never yearn to see What they veil with night and horror!48

In consequence of the inevitably scattered and fragmentary nature of our thinking, which has been mentioned, and of the mixing together of the most heterogeneous representations thus brought about and inherent even in the noblest human mind, we really possess only *half a consciousness*. With this we grope about in the labyrinth of our life and in the obscurity of our investigations; bright moments illuminate our path like flashes of lighting. But what is to be expected generally from heads of which even the wisest is every night the playground of the strangest and most senseless dreams, and has to take up its meditations again on emerging from these dreams? Obviously a consciousness subject to such great limitations is little fitted to explore and fathom the riddle of the world; and to beings of a higher order, whose intellect did not have time as its form, and whose thinking therefore had true completeness and unity, such an endeavor would necessarily appear strange and pitiable. In fact, it is a wonder that we are not completely confused by the extremely heterogeneous mixture of fragments of representations and of ideas of every kind which are constantly crossing one another in our heads, but that we are always able to find our way again, and to adapt and adjust everything. Obviously there must exist a simple thread on which everything is arranged side by side: but what is this? Memory alone is not enough, since it has essential limitations of which I shall shortly speak; moreover, it is extremely imperfect and treacherous. The *logical ego*, or even the *transcendental synthetic unity of apperception*, are expressions and explanations that will not readily serve to make the matter comprehensible; on the contrary, it will occur to many that “Your wards are deftly wrought, but drive no bolts asunder.” Kant’s proposition: “The *I think* must accompany all our representations ,” is insufficient; for the “I” is an unknown quantity, in other words, it is itself a mystery and a secret. What gives unity and sequence to consciousness, since by pervading all the representations of consciousness, it is its substratum, its permanent supporter, cannot itself be conditioned by consciousness, and therefore cannot be a representation. On the contrary, it must be the *prius* of consciousness, and the root of the tree of which consciousness is the fruit. This, I say, is the *will*; it alone is unalterable and absolutely identical, and has brought forth consciousness for its own ends. It is therefore the will that gives unity and holds all its representations and ideas together, accompanying them, as it were, like a continuous ground-bass. Without it the intellect would have no more unity of consciousness than has a mirror, in which now one thing now another presents itself in succession, or at most only as much as a convex mirror has, whose rays converge at an imaginary point behind its surface. But it is *the will* alone that is permanent and unchangeable in consciousness. It is the will that holds all ideas and representations together as means to its ends, tinges them with the colour of its character, its mood, and its interest, commands the attention, and holds the thread of motives in its hand. The influence of these motives ultimately puts into action memory and the association of ideas. Fundamentally it is the will that is spoken of whenever “I” occurs in a judgement. Therefore, the will is the true and ultimate point of unity of consciousness, and the bond of all its functions and acts. It does not, however, itself belong to the intellect, but is only its root, origin, and controller.

When a person dies, they cross over from the realm of freedom to the realm of slavery. Life is freedom, and dying is a gradual denial of freedom. Consciousness first weakens and then disappears. The life-processes – respiration, the metabolism, the circulation – continue for some time, but an irrevocable move has been made towards slavery; consciousness, the flame of freedom, has died out. The stars have disappeared from the night sky; the Milky Way has vanished; the sun has gone out; Venus, Mars and Jupiter have been extinguished; millions of leaves have died; the wind and the oceans have faded away; flowers have lost their colour and fragrance; bread has vanished; water has vanished; even the air itself, the sometimes cool, sometimes sultry air, has vanished. The universe inside a person has ceased to exist. This universe is astonishingly similar to the universe that exists outside people. It is astonishingly similar to the universes still reflected within the skulls of millions of living people. But still more astonishing is the fact that this universe had something in it that distinguished the sound of its ocean, the smell of its flowers, the rustle of its leaves, the hues of its granite and the sadness of its autumn fields both from those of every other universe that exists and ever has existed within people, and from those of the universe that exists eternally outside people. What constitutes the freedom, the soul of an individual life, is its uniqueness. The reflection of the universe in someone’s consciousness is the foundation of his or her power, but life only becomes happiness, is only endowed with freedom and meaning when someone exists as a whole world that has never been repeated in all eternity. Only then can they experience the joy of freedom and kindness, finding in others what they have already found in themselves.

Every special human being strives instinctively for his own castle and secrecy, where he is saved from the crowd, the many, the majority—where he can forget the rule-bound "people," for he is an exception to them;—but for the single case where he is pushed by an even stronger instinct straight against these rules, as a person who seeks knowledge in a great and exceptional sense. Anyone who, in his intercourse with human beings, does not, at one time or another, shimmer with all the colours of distress—green and gray with disgust, surfeit, sympathy, gloom, and loneliness—is certainly not a man of higher taste. But provided he does not take all this weight and lack of enthusiasm freely upon himself, always keeps away from it, and stays, as mentioned, hidden, quiet, and proud in his castle, well, one thing is certain: he is not made for, not destined for, knowledge. For if he were, he would one day have to say to himself, "The devil take my good taste! The rule-bound man is more interesting than the exception—than I am, the exception!"— and he would make his way down , above all, "inside." The study of the average man—long, serious, and requiring much disguise, self-control, familiarity, bad company - (all company is bad company except with one’s peers):—that constitutes a necessary part of the life story of every philosopher, perhaps the most unpleasant, foul-smelling part, the richest in disappointments. But if he’s lucky, as is appropriate for a fortunate child of knowledge, he encounters real shortcuts and ways of making his task easier; I’m referring to the so-called cynics, those who, as cynics, simply recognize the animal, the meanness, the "rule-bound man" in themselves and, in the process, still possess that degree of intellectual quality and urge to have to talk about themselves and people like them before witnesses;—now and then they even wallow in books, as if in their very own dung. Cynicism is the single form in which common souls touch upon what honesty is, and the higher man should open his ears to every cruder and more refined cynicism and think himself lucky every time a shameless clown or a scientific satyr announces himself directly in front of him. There are even cases where enchantment gets mixed into the disgust—for example, in those places where, by some vagary of nature, genius is bound up with such an indiscreet billy-goat and ape; as in the Abbé Galiani, the most profound, sharp-sighted, and perhaps also the foulest man of his century—he was much deeper than Voltaire and consequently a good deal quieter. More frequently it happens that, as I’ve intimated, the scientific head is set on an ape’s body, a refined and exceptional understanding in a common soul; among doctors and moral physiologists, for example, that’s not an uncommon occurrence. And where anyone speaks without bitterness and quite harmlessly of men as a belly with two different needs and a head with one, everywhere someone constantly sees, looks for, and wants to see only hunger, sexual desires, and vanity, as if these were the real and only motivating forces in human actions, in short, wherever people speak "badly" of human beings—not even in a nasty way—there the lover of knowledge should pay fine and diligent attention; he should, in general, direct his ears to wherever people talk without indignation. For the indignant man and whoever is always using his own teeth to tear himself apart or lacerate himself (or, as a substitute for that, the world, or God, or society) may indeed, speaking morally, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, the more trivial, the more uninstructive case. And no one lies as much as the indignant man.

I'm in sore straits, Jeeves.' 'I am sorry to hear that, sir.' 'You'll be sorrier when I explain further. Have you ever seen a garrison besieged by howling savages, with their ammunition down to the last box of cartridges, the water supply giving our and the United States Marines nowhere in sight?' 'Not to my recollection, sir.' 'Well, my position is roughly that of such a garrison, except that compared with me they're sitting pretty. Compared with me they haven't a thing to worry about.' 'You fill me with alarm, sir.' 'I bet I do, and I haven't even started yet. I will begin by saying that Miss Cook, to whom I'm engaged, is a lady for whom I have the utmost esteem and respect, but on certain matters we do not... what's the expression?' 'See eye to eye, sir?' 'That's right. And unfortunately those matters are the what-d'you-call-it of my whole policy. What is it that policies have?' 'I think the word for which you are groping, sir, may possibly be cornerstone.' 'Thank you, Jeeves. She disapproves of a variety of things which are the cornerstone of my policy. Marriage with her must inevitably mean that I shall have to cast them from my life, for she has a will of iron and will have no difficulty in making her husband jump through hoops and snap sugar off his nose. You get what I mean?' 'I do, sir. A very colourful image.' 'Cocktails, for instance, will be barred. She says they are bad for the liver. Have you noticed, by the way, how frightfully lax everything's getting now? In Queen Victoria's day a girl would never have dreamed of mentioning livers in mixed company.' 'Very true, sir. Tempora mutanter, nos et mutamur in illis.' 'That, however, is not the worst.' 'You horrify me, sir.' 'At a pinch I could do without cocktails. It would be agony, but we Woosters can rough it. But she says I must give up smoking.' 'This was indeed the most unkindest cut of all, sir.' 'Give up smoking, Jeeves!' 'Yes, sir. You will notice that I am shuddering.

I’d met Madison, as I’ve already mentioned, two months earlier, in Budapest. I’d been at a conference. She’d been there with some girlfriends. We’d got talking in the hotel bar. An anthropologist, she’d said; that’s … exotic. Not at all, I’d replied; I work for an incorporated business, in a basement. Yes, she said, but … But what? I asked. Dances, and masks, and feathers, she eventually responded: that’s the essence of your work, isn’t it? I mean, even if you’re writing a report on workplace etiquette, or how to motivate employees or whatever, you’re seeing it all through a lens of rituals, and rites, and stuff. It must make the everyday all primitive and strange—no? I saw what she was getting at; but she was wrong. For anthropologists, even the exotic’s not exotic, let alone the everyday. In his key volume Tristes Tropiques, Claude Lévi-Strauss, the twentieth century’s most brilliant ethnographer, describes pacing the streets, all draped with new electric cable, of Lahore’s Old Town sometime in the nineteen-fifties, trying to piece together, long after the event, a vanished purity—of local colour, texture, custom, life in general—from nothing but leftovers and debris. He goes on to describe being struck by the same impression when he lived among the Amazonian Nambikwara tribe: the sense of having come “too late”—although he knows, from having read a previous account of life among the Nambikwara, that the anthropologist (that account’s author) who came here fifty years earlier, before the rubber-traders and the telegraph, was struck by that impression also; and knows as well that the anthropologist who, inspired by the account that Lévi-Strauss will himself write of this trip, shall come back in fifty more will be struck by it too, and wish—if only!—that he could have been here fifty years ago (that is, now, or, rather, then) to see what he, Lévi-Strauss, saw, or failed to see. This leads him to identify a “double-bind” to which all anthropologists, and anthropology itself, are, by their very nature, prey: the “purity” they crave is no more than a state in which all frames of comprehension, of interpretation and analysis, are lacking; once these are brought to bear, the mystery that drew the anthropologist towards his subject in the first place vanishes. I explained this to her; and she seemed, despite the fact that she was drunk, to understand what I was saying. Wow, she murmured; that’s kind of fucked. 2.8 When I arrived at Madison’s, we had sex. Afterwards,

Would you say that that man is at leisure who arranges with finical care his Corinthian bronzes, that the mania of a few makes costly, and spends the greater part of each day upon rusty bits of copper? Who sits in a public wrestling-place (for, to our shame I we labour with vices that are not even Roman) watching the wrangling of lads? Who sorts out the herds of his pack-mules into pairs of the same age and colour? Who feeds all the newest athletes? Tell me, would you say that those men are at leisure who pass many hours at the barber’s while they are being stripped of whatever grew out the night before? while a solemn debate is held over each separate hair? while either disarranged locks are restored to their place or thinning ones drawn from this side and that toward the forehead? How angry they get if the barber has been a bit too careless, just as if he were shearing a real man! How they flare up if any of their mane is lopped off, if any of it lies out of order, if it does not all fall into its proper ringlets! Who of these would not rather have the state disordered than his hair? Who is not more concerned to have his head trim rather than safe? Who would not rather be well barbered than upright? Would you say that these are at leisure who are occupied with the comb and the mirror? And what of those who are engaged in composing, hearing, and learning songs, while they twist the voice, whose best and simplest movement Nature designed to be straightforward, into the meanderings of some indolent tune, who are always snapping their fingers as they beat time to some song they have in their head, who are overheard humming a tune when they have been summoned to serious, often even melancholy, matters? These have not leisure, but idle occupation. And their banquets, Heaven knows! I cannot reckon among their unoccupied hours, since I see how anxiously they set out their silver plate, how diligently they tie up the tunics of their pretty slave-boys, how breathlessly they watch to see in what style the wild boar issues from the hands of the cook, with what speed at a given signal smooth-faced boys hurry to perform their duties, with what skill the birds are carved into portions all according to rule, how carefully unhappy little lads wipe up the spittle of drunkards. By such means they seek the reputation for elegance and good taste, and to such an extent do their evils follow them into all the privacies of life that they can neither eat nor drink without ostentation. And

NOTE: The character of Aoleon is deaf. This conversation takes place in the book via sign language... “Feeling a certain kind of way Aoleon?” She snapped-to and quickly became defensive. “What in the name of the Goddess are you on about?” Shades of anger and annoyance. The old Aoleon coming out. “I’m sorry. I shouldn’t poke at you like that. It’s okay you know. There’s nothing wrong about the way you feel.” As if suddenly caught up in a lie, Aoleon cleared her throat and ran her fingers absentmindedly over her ear and started to fidget with one of the brass accents in her snowy hair. A very common nervous reaction. “No…I mean…well I was…uh...” “Aoleon, I know about you and Arjana.” he admitted outrightly as he pointed at the drawing. She coughed, stuttered, smiled, but could bring herself to fully say nothing. Words escaped her as she looked about the room for answers. “My sight is Dįvįnë, lest we forget. I knew you were growing close.” “Yes. Well…she’s…something else.” “Indeed?” he responded. Images flashed briefly in Aoleon’s head of her father’s old friend. Verging on her fiftieth decade of life. She was a fierce woman by all accounts. One who’d just as soon cut you with words as she would a blade. Yet, she was darling and caring towards those she held close to her. Lovely to a fault; in a wild sort of way. Dark skin, the colour of walnut stained wood. Thick, kinky hair fashioned into black locs that faded into reddish-brown tips that were dyed with Assamian henna; the sides of her head shaved bare in an undercut fashion. Tattoos and gauged ears. Very comfortable with her sexuality. Dwalli by blood, but a native of the Link by birth although she wasn’t a Magi. Magick was her mother’s gift. “I heard her say something very much the same about you once Aoleon.” “Really?” Aoleon perked up right away. “Did she?” “Yes. After she first met you in fact. Nearly exactly.” Aoleon’s smile widened and she beamed happiness. She sat up assertively and gave a curt nod. “Well, of course she did.” “She’s held such a torch for you for so long that I was starting to wonder if anything would actually come of it.” “Yeah. Both you and Prince Asshole.” Aoleon exclaimed with a certainty that was absolute as she once again tightened up with defensiveness. Samahdemn walked his statement back. “Peace daughter. I didn't know your brother had been giving you a row about her. Then again, he is your brother. So anything is possible.” Aoleon sighed and nodded. “Not so much problems as he’s been giving me the silent treatment over it. Na’Kwanza. It’s always Na’ Kwanza.” Samahdemn nodded knowingly and waived a dismissive hand. “He’s just jealous. He always has been.” “So I’ve noticed.” “Why would you hide it? Why not tell me?” “I don’t know.” she said; shrugging her shoulders. “I didn’t know how you’d take it I suppose.” “Seriously? You were afraid of rejection? From me? Love, have I ever held your individuality against you? Have I ever not supported you or your siblings?” She shook her head; a bit embarrassed that she hadn't trusted him. "No, I suppose not." -Reflections on the Dįvonësë War: The Dįvįnë Will Bear Witness to Fate

When the victor, in a fight of the cities, according to the law of warfare, executes the whole male population and sells all the women and children into slavery, we see, in the sanction of such a law, that the Greek deemed it a positive necessity to allow his hatred to break forth unimpeded; in such moments the compressed and swollen feeling relieved itself; the tiger bounded forth, a voluptuous cruelty shone out of his fearful eye. Why had the Greek sculptor to represent again and again war and fights in innumerable repetitions, extended human bodies whose sinews are tightened through hatred or through the recklessness of triumph, fighters wounded and writhing with pain, or the dying with the last rattle in their throat? Why did the whole Greek world exult in the fighting scenes of the "Iliad"? I am afraid, we do not understand them enough in "Greek fashion," and that we should even shudder, if for once we did understand them thus. But what lies, as the mother-womb of the Hellenic, behind the Homeric world? In the latter, by the extremely artistic definiteness, and the calm and purity of the lines we are already lifted far above the purely material amalgamation: its colours, by an artistic deception, appear lighter, milder, warmer; its men, in this coloured, warm illumination, appear better and more sympathetic — but where do we look, if, no longer guided and protected by Homer's hand, we step backwards into the pre-Homeric world? Only into night and horror, into the products of a fancy accustomed to the horrible. What earthly existence is reflected in the loathsome-awful theogonian lore: a life swayed only by the children of the night, strife, amorous desires, deception, age and death. Let us imagine the suffocating atmosphere of Hesiod's poem, still thickened and darkened and without all the mitigations and purifications, which poured over Hellas from Delphi and the numerous seats of the gods! If we mix this thickened Boeotian air with the grim voluptuousness of the Etruscans, then such a reality would extort from us a world of myths within which Uranos, Kronos and Zeus and the struggles of the Titans would appear as a relief. Combat in this brooding atmosphere is salvation and safety; the cruelty of victory is the summit of life's glories. And just as in truth the idea of Greek law has developed from murder and expiation of murder, so also nobler Civilisation takes her first wreath of victory from the altar of the expiation of murder. Behind that bloody age stretches a wave-furrow deep into Hellenic history. The names of Orpheus, of Musaeus, and their cults indicate to what consequences the uninterrupted sight of a world of warfare and cruelty led — to the loathing of existence, to the conception of this existence as a punishment to be borne to the end, to the belief in the identity of existence and indebtedness. But these particular conclusions are not specifically Hellenic; through them Greece comes into contact with India and the Orient generally. The Hellenic genius had ready yet another answer to the question: what does a life of fighting and of victory mean? and gives this answer in the whole breadth of Greek history.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, where by a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbé Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever any one sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

First I alighted my eyes with the back of the room and the big flaking mirror. I mean it was covered with patches of verdigris scale, It was no longer reflecting colours, which is the fate of sick mirrors. Everything was cast back in black and white and ash, with a dry taste of bygone days. It could have been a mirror that had stopped the way a clock does, that reflected not the present nowadays time of the room but face from the most distant memory, like when death wins out over life, believe me if you can, and this is why.

MATERIAL SUBSTANCE was criticized by Berkeley with such telling effect that his name has reverberated through all subsequent philosophy. Berkeley's treatment of the notion of matter is so well known as to need hardly more than a mention. So far from denying the external world which we know, Berkeley corroborated it. It was the scholastic notion of a material substance unapproachable by us, BEHIND the external world, deeper and more real than it, and needed to support it, which Berkeley maintained to be the most effective of all reducers of the external world to unreality. Abolish that substance, he said, believe that God, whom you can understand and approach, sends you the sensible world directly, and you confirm the latter and back it up by his divine authority. Berkeley's criticism of 'matter' was consequently absolutely pragmatistic. Matter is known as our sensations of colour, figure, hardness and the like. They are the cash-value of the term. The difference matter makes to us by truly being is that we then get such sensations; by not being, is that we lack them. These sensations then are its sole meaning. Berkeley doesn't deny matter, then; he simply tells us what it consists of. It is a true name for just so much in the way of sensations. Locke, and later Hume, applied a similar pragmatic criticism to the notion of SPIRITUAL SUBSTANCE. I will only mention Locke's treatment of our 'personal identity.' He immediately reduces this notion to its pragmatic value in terms of experience. It means, he says, so much consciousness,' namely the fact that at one moment of life we remember other moments, and feel them all as parts of one and the same personal history. Rationalism had explained this practical continuity in our life by the unity of our soul-substance. But Locke says: suppose that God should take away the consciousness, should WE be any the better for having still the soul-principle? Suppose he annexed the same consciousness to different souls, | should we, as WE realize OURSELVES, be any the worse for that fact? In Locke's day the soul was chiefly a thing to be rewarded or punished. See how Locke, discussing it from this point of view, keeps the question pragmatic: Suppose, he says, one to think himself to be the same soul that once was Nestor or Thersites. Can he think their actions his own any more than the actions of any other man that ever existed? But | let him once find himself CONSCIOUS of any of the actions of Nestor, he then finds himself the same person with Nestor. ... In this personal identity is founded all the right and justice of reward and punishment. It may be reasonable to think

I get up and stare out at the place where I live. I’m right at the heart of Planet Normal. Its strangest resident maybe, but I don’t care about that. I like a place where dads go to work in the mornings and people grumble when the post is late. If Rattigan’s army of the undead is out there waiting for me, they’re well disguised. There are some clouds dotting the sky. Those high stately ones that look like ships sailing in from the west. There aren’t many of them, though, and the sun is already well into its stride. It’s going to be hot. Drift downstairs. Eat a nectarine straight from the fridge. Make tea. Eat something else, because we citizens of Planet Normal don’t get by on a single nectarine. I unlock my garden shed and open a window in there, because if it’s hot outside, the shed can get boiling. It’ll be too hot even with the window open, but I lock up all the same. I always do. I’d intended to shower and stuff, but I did all that last night and I’ve already let too much time drift by to do it all again now. Sharp means sharp, now, Griffiths. Apart from sniffing my wrists to make sure they don’t smell of the firing range, I do as little as I can. But I have to get dressed. That’s easy, normally. Select a bland, appropriate outfit from the array of bland, appropriate outfits I have in my wardrobe. I used to own almost nothing that wasn’t black, navy, tan, white, charcoal or a pink so muted that you might as well call it beige. I never thought those colours suited me particularly. I didn’t have an opinion on the subject. It was just a question of following the golden rule: observe what others do, then follow suit. A palette of muted classic colours seemed like the safest way to achieve the right effect. Since Kay turned fourteen or fifteen, however, she’s campaigned to get me to liven up my wardrobe. It’s still hardly vibrating with life. It still looks something like an exhibition of Next office wear, 2004‒10. All the same, I have options now that I wouldn’t have had a few years back. And today I’ll be seeing Dave Brydon. He’ll be seeing me. I want his eyes on me, and I want his eyes to be hungry ones, sexed up and passionate. I

When I fear I have done wrong, when I look to those who are less wise, when I forget transcendence, and kneel in the meanings of colour and shadow, when I tell lies to my soul, I seek out water, I follow it's charm - a river, a steam, a lake with its springs and currents. See how it offers life as it flawlessly flows and forms to the shape of this world, the contours of the land, the urge of earth, hear how it sings under the sun, of endless evaporation.

The Mineral Kingdom comprises all substances which are without those organs necessary to locomotion, and the due performance of the functions of life. They are composed of the accidental aggregation of particles, which, under certain circumstances, take a constant and regular figure, but which are more frequently found without any definite conformation. They also occupy the interior parts of the earth, as well as compose those huge masses by which we see the land in some parts guarded against the encroachments of the sea. The Vegetable Kingdom covers and beautifies the earth with an endless variety of form and colour. It consists of organized bodies, but destitute of the power of locomotion. They are nourished by means of roots; they breathe by means of leaves; and propagate by means of seed, dispersed within certain limits. The Animal Kingdom consists of sentient beings, that enliven the external parts of the earth. They possess the powers of voluntary motion, respire air, and are forced into action by the cravings of hunger or the parching of thirst, by the instincts of animal passion, or by pain. Like the vegetable kingdom, they are limited within the boundaries of certain countries by the conditions of climate and soil; and some of the species prey upon each other.

That's the thing, isn't it, when you grow with Time, you learn to value your Time more than anything in this world. You safeguard your peace from literally anything that seems to pull it down, even if that means transient happiness. I learnt long back that Life is a series of lessons, some bitter and well some very very bitter, but all of them assimilate into something so serene, so beautiful actually when looked from a distance. Because each time you're broken, you're made once again, some from the pieces that lay scattered on the ground while some entirely new coming from all across the Sky where He Smiles at You, knowing that your fall was nothing but a blur in the Time that would clutch you later in Life into understanding the Truest Meaning of Life, the virtue of Patience and Perseverance, the lesson on Time, that Time alone has the biggest Smile and if you evolve with it you would walk the fire with the Zeal of your Soul that never ages, you will find wrinkles and scars but those are like battle ropes that get you motivated to walk this Earth one more time, to know that you're still alive, only your core never changes, You in your heart is always that child, the one who is always eager to embrace as much colour from this moment as your senses can. I am not hushing the child but patting it with the serenity of a grey hair, knowing that Life has been kind even at the battles that were thrown along the way, and eventually letting my heart know that the biggest war I'd ever face is within, the war that demands me to hold on too tightly all while letting go too spontaneously, the least I could find is a victory of Knowing I have done it all with an Honest Heart and a Soul that thrives on Faith. If colours were hued on my Soul, let Integrity be my Sun and as for the Moon, I'd always be Kindness' arm. Thank You, Life And to every momentary transient passerby of this beautiful journey, no matter where we left off, I wish your journey finds the course it's meant to walk.

If people knew the meaning of colours, they wouldn't be buying black clothes for their babies.

My revolution of the Self, which has been such an essential part of my life so far, is all about discovering death. My destiny is to make art for my own requiem: art which gives meaning to death, tracing the beauty of colours and space in the silence of death’s footsteps and the ‘nothingness’ it promises.

On derelict ground which the world had disowned A burst of bright yellow did make a new home Through the cracks in the ground, it sought out the sun Past the litter and debris, new life had begun Some would say ‘weed’ and cast it aside Oblivious to what it does symbolise This colourful bloom means happiness and joy So stroke its curved petals, but do not destroy The genus name comes from ‘taraxos’ in Greek Meaning disorder and remedy, so do not feel bleak Take a breath, take a moment, and let yourself feel Knowing that, in chaos, it’s possible to heal.

Dearest Almighty God, I don't know where he is, I don't know who he is, I don't know if I have ever met him, or if we have crossed paths, I don't even know if he exists, but what I do know is that You won't let my Heart be a Void. What I know is when You put a dream in Someone's Heart You don't let that disappear just like that, You have your reason to even let that dream shape in, and mine has always been the most simplest and the most humblest of all. It doesn't matter how archaic or regressive it seems I would always imagine the most beautiful of all pathways is the route where two hearts connect and grow old together, when two souls find a Home together and that would always be my dearest prayer, and so I know that You know how that Prayer churns my Soul. I pray before You to give me Hope, to give me the heart to wait in Patience as You work on him and send him to my path in Your way for in You I trust blindly. I pray that You bless all lone hearts and give them courage and wisdom to learn the true meaning of Togetherness, to understand the true meaning of Companionship and above all the sanctity of Home, where children are born of Love, where hearts are united in Trust and Respect, so yes I pray with all my Heart that wherever he is, whoever he is, You bless him with my aura and make him grow in ways that only You can, that You paint his dreams and bless them in Your colour of Hope and Success, that You hold his hand and let him win in life in ways that You alone can. I know I would know my deepest Happiness in his smile, for I know whoever he is, wherever he is, his soul and mine are one, and soon in Your Timing, You will find Him in my Life, for Our Home would be Your Smile of Love. Until then, I will stay in Faith, praying for Him every single moment in my Heart and Soul. - an Old Soul trusting in God, always.

Wings of fire It was a strange sight, That brought feelings of excitement and fright, A butterfly with wings of fire, One representing wishes and the other meant to hoist her every desire, There seemed to be no place where she could not go, I had never seen her before, not even long ago, Wherever she went, she set all flowers on fire, Creating blazing gardens of endless desire, Where wishes like pollen dust scattered everywhere, Lifted by the ever rising flames and then dispersed here and there, And wherever it fell, There was no beauty to be felt and no stories to tell, Because the flames turned the dust into a secret alchemy that resembled the inferno of hell, Gardens burned, lands were parched, it was a diabolic sight that no words can explain well, So, wherever the butterfly with wings of fire went, It left trails of fire and devastation, with nature’s will broken and completely bent, The butterfly used to be beautiful once, It loved to fly and freely dance, Until it was caught in a man made drought, Leaving it exhausted and distraught, As its wings stiffened and fell, And it began collapsing into the hell, There somehow she developed wings of fire, To claim her unfulfilled wishes and her every desire, And since then she has been on a rampage, Nature too does not want to contain her in the cage, Because she is avenging its losses, So, now she recklessly all heights and every length crosses, Wherever she goes the world of blazes and fires blooms, With just one prospect, that of gloom and endless dooms, Her desires are infinite, so her wings will never lose their fire now, There is only one way to stop her, via a kiss of love, But who would dare to kiss the wings of fire, Let alone the act, the very thought does scare and tire, Maybe the world, her world and our world will soon be reduced to cinders, And we can only hope that someday she forgives us all, her offenders, But behold the act of providence, Her only means of guidance, The wet drops of rain are soothing her hot and blazing wings, And as her wings regain their natural and colourful shades, she once again sings, Hopefully this spell of beauty lasts longer, And humans and beautiful butterflies will once again learn to live together!

It uncovers layer by layer all the complexities and innuendos, all the colours, shades of honesty and sincerity cast aside. It is a terrible relief to be part of a thing that holds such meaning.

This is the Orlando, the city of joy and wonders! If you are out with your family having the time of your life, sourcing for a perfect place to get a feed is part of the fun! Below, I have gathered some of the best restaurants in Orlando suitable for children so that you can narrow down the best restaurant to go eat in with your whole family. Whether it be a simple take away or a sit down meal after an activity filled day, Orlando is filled with excellent restaurants. We are now going to look for some nice places to enjoy some delicious food! The Qualities to Look for When Searching for Restaurants to Bring You Kids to Now not every restaurant is primarily super fun for children but there are restaurants that make the effort to make it fun for the children. Here’s what to look for:Here’s what to look for: Special Menus for Children: Select restaurants that have kids’ menu with a lot of options on the list. This does not refer to just the standard fare of chicken nuggets and french fries; places to eat with healthy and compelling options are marked. Entertainment and Activities: It is always those restaurants that offer some content that will entertain the children as they wait for the food to cook can be a god send. Imagine, colouring books plane areas or an interactive table game. Family-friendly Atmosphere: This means the atmosphere of the restaurant should be quite informal and on the same note, children should be encouraged and any restrictions regarding them should be put to a stop. This ensemble involves; patient and understanding staff regarding the children and well arranged sitting arrangements that will easily contain strollers and high chairs. Convenient Amenities: Facilities concerning the exchange of diapers at restrooms and high chairs and booster seats are quite acceptable in dining for families. Healthy and Nutritious Options: However, the top kid-friendly restaurants go one step further than ensuring that children like the food, and choose dishes that are also healthy. More desirable products features would be that they are healthy meals that also allow the choice of specific amendments according to ones preference.

Poetry to Wordsworth was the "spontaneous overflow of powerful feelings". He believed that it could not be composed under duress. It was a matter of feeling and mood. It flowed out naturally from the poet's heart. He further added that it could not be made to flow through artificially laid pipes. It is essentially a matter of expressing powerful feelings. felt in the heart and not generated in the mind. It is connected with feelings. A poet is not an ordinary man speaking to man. He thinks long and deeply. He differs from his fellowmen only in degree. He communicates his experience and communicates in such a way as to give pleasure. The function of poetry is to ennoble and edify. The poet is a teacher and through the medium of poetry he imparts moral lessons for the betterment of human life. Poetry, in this sense, is an instrument for the propagation of moral thoughts. It discovers truth-a truth not to be attained by any sort of intellectual elaboration, but by a purging of the eye, an intense and rare simplicity of outlook. Modern poetry, on the other hand, deals with new thoughts and new forms. There are the new values of modern art and its new ways. There is new vitality, for modern poetry has the rhythm of life its throb of joy, its hush of pain, its infinity of experience. The modern poet does not take us on a perpetual joy, because that gets on our nerves. Instead we are welcome to walk with him on the more human roads, stony and dismal like asphalt and tediously endless like life. This collection of poems is a colourful presentation of the various facets of life. It draws vivid pictures of the beauties of nature, men and women, joys and sorrows, life and its reflections and fun and laughter. It is confidently hoped that the reading of the poems will have a positive bearing on the minds of the young readers. They will begin to understand the full meaning of life.

The vulgar herd stroll through the rooms and pronounce the pictures "nice" or "splendid." Those who could speak have said nothing, those who could hear have heard nothing. This condition of art is called "art for art's sake." This neglect of inner meanings, which is the life of colours, this vain squandering of artistic power is called "art for art's sake.

You of all boys should know that Man is the Storytelling Animal, and that in stories are his identity, his meaning and his lifeblood. Do rats tell tales? Do porpoises have narrative purposes? Do elephants ele-phantasise? You know as well as I do that they do not. Man alone burns with books.’ ‘But still, the Fire of Life … it is just a fairy tale,’ insisted Dog the bear and Bear the dog, together. Nobodaddy drew himself up indignantly. ‘Do I look,’ he demanded, ‘like a fairy to you? Do I resemble, perhaps, an elf? Do gossamer wings sprout from my shoulders? Do you see even a trace of pixie dust? I tell you now that the Fire of Life is as real as I am, and that only that Unquenchable Blaze will do what you all wish done. It will turn bear into Man and dog into Dog-Man, and it will also be the End of Me. Luka! You little murderer! Your eyes light up at the very thought! How thrilling! I am amongst assassins! What are we waiting for, then? Are we starting now? Let’s be off! Tick, tock! There is no time to lose!’ At this point Luka’s feet began to feel as if somebody was gently tickling their soles. Then the silver sun rose above the horizon, and something quite unprecedented began to happen to the neighbourhood, the neighbourhood that wasn’t Luka’s real neighbourhood, or not quite. Why was the sun silver, for one thing? And why was everything too brightly coloured, too smelly, too noisy? The sweetmeats on the street vendor’s barrow at the corner looked like they might taste odd, too. The fact that Luka was able to look at the street vendor’s barrow at all was a part of the strange situation, because the barrow was always positioned at the crossroads, just out of sight of his house, and yet here it was, right in front of him, with those oddly coloured, oddly tasting sweetmeats all over it, and those oddly coloured, oddly buzzing flies buzzing oddly all around it. How was this possible? Luka wondered. After all, he hadn’t moved a step, and there was the street vendor asleep under the barrow, so the barrow obviously hadn’t moved either; and how did the crossroads arrive as well, um, that was to say, how had he arrived at the crossroads?

I am disturbed to discover that my colleagues have invented a new game which seems to involve attempting to kill me in every juvenile way that presents itself to them. They delight in surprising me with shoves into the paths of oncoming double-decker buses, constructing ridiculous rope-and-pulley devices with the aim of dropping heavy furniture on my head, placing tripwires at the tops of escalators, and other such inanities. They persist for some weeks, during which I become increasingly adept at avoiding sudden death by blackly humorous means. I feel that my senses are sharpened day by day, that my sight is keener, my reflexes quicker. Soon I can detect by the smell of linseed oil alone the presence of a cricket-bat wielding acquaintance in the bathroom. Everything is enhanced. Colours are richer, noises are louder. I awaken to the pattern of life, the weight of deeds. Eventually my heightened awareness evolves into a vividly focused paranoia. I can only retreat; I move surreptitiously to a small seaside resort on the east coast and wait, slowly, for a death of my own choosing.

I had a hint of what's to come during the depths of my grief when my then teenage goddaughter walked up to me with a mutual friend's baby on her hip and said, 'I can't wait till I have my own baby!' With a sickening lurch I realised, 'It's all going to happen again one day - watching everyone but me become grandparents.' The vision of this beautiful young woman at the very beginning of her childbearing years was so archetypal, so full of promise and joy, and yet so coloured by my own loss. A bittersweet tear popped out of the corner of my eye and joined my genuine delight in her excitement, as well as my fervent hope that 'her' dreams of a family come true. 'May she never know the taste of these tears,' I prayed.

In a democracy, you cannot blame only a leading leader but also the entire leadership, including the voters’ choice, if the party fails to fulfill its promises. Prose, whether in the form of a quotation or something else, expresses various colours of character and life in its context and accurately mirrors society; therefore, read not only the content of the writing but also understand and share what you think will enlighten others’ lives. What are the attributes of a leader? When the nation understands and realizes that, it blocks the route for the leadership, with the foresight, upon dishonest, rude, and immoral ones. Otherwise, the rope of idiocy remains in the hands of idiots. The day you vote is an opportunity to vote not for a leader but for a party manifesto and constructive thoughts and plans. Indeed, you will have good fortune, a bright and joyful social status, and prosperity will always be a part of your society and life. You are the real leader of the universe if you also lead the hearts and not just the minds. The mind keeps the knowledge while the heart showers the fragrance of love towards the soul; it is the base and circle of the knowledge. A leader doesn’t mean to have governmental power; it means to lead its people on the right, secure, equal, fair, and visionary way of life. Be a leader, not a lawyer and judge, not an official; express party program(me) honestly for the nation and face all the challenges before accusing, abusing, and blaming others. Indeed, it shows dignity and venerable leadership. The opposition leaders and those in power can keep reputable the four pillars of democracy in the context of constitutional duties, transparent justice, truth, and honesty; they can also discredit those by their wrong character and fallacious decisions and deeds. Real and true leader neither has a special status nor contradict others. If he keeps the distance in any way or shape If he says things that don’t exist If he brings you in a destructive direction If he what promises, but do not keep his words If he put you naked in the open sky and himself in a comfortable tent If he gives you false hopes rather than the practical helping He is just an opportunist, a cheater, and a liar but not a leader. Promises of the leader before the election build expectations in the minds of voters, and after winning the election, those cause humiliation in the eyes of voters if the leader fails to fulfill them. Therefore, fly not so high that you cannot land easily; be honest with yourself. Political leadership is a significant spirit and defense of the armed forces of any state, whereas the armed forces are a protective shield for them. Both are compulsory for each other, as the political leadership has one point, and the armed forces have zero points, which becomes ten points. Otherwise, it stays one or zero, establishing nothing. A selfish and empty of vision and solution leadership prefers its own political and personal benefits and interests instead of its people; indeed, it collapses in the face of ruffians and traitors of the constitution. As a reality, such a state and all institutions face conspiracies in global affairs; consequently, diplomatic isolation and trade failure become destiny; it leads towards destruction with self-adopted strategy and character.

So what do the colours actually mean? Red: Commands action, helps express passion, joy and anger. Blue: Creates a feeling of serenity and trust, good for communicating your needs. Pink: Loving colour, promotes a calm atmosphere and relieves tired muscles. Green: Great for balancing, self-love and stress relief.

Every select man strives instinctively for a citadel and a privacy, where he is FREE from the crowd, the many, the majority—where he may forget "men who are the rule," as their exception;—exclusive only of the case in which he is pushed straight to such men by a still stronger instinct, as a discerner in the great and exceptional sense. Whoever, in intercourse with men, does not occasionally glisten in all the green and grey colours of distress, owing to disgust, satiety, sympathy, gloominess, and solitariness, is assuredly not a man of elevated tastes; supposing, however, that he does not voluntarily take all this burden and disgust upon himself, that he persistently avoids it, and remains, as I said, quietly and proudly hidden in his citadel, one thing is then certain: he was not made, he was not predestined for knowledge. For as such, he would one day have to say to himself: "The devil take my good taste! but 'the rule' is more interesting than the exception—than myself, the exception!" And he would go DOWN, and above all, he would go "inside." The long and serious study of the AVERAGE man—and consequently much disguise, self-overcoming, familiarity, and bad intercourse (all intercourse is bad intercourse except with one's equals):—that constitutes a necessary part of the life-history of every philosopher; perhaps the most disagreeable, odious, and disappointing part. If he is fortunate, however, as a favourite child of knowledge should be, he will meet with suitable auxiliaries who will shorten and lighten his task; I mean so-called cynics, those who simply recognize the animal, the commonplace and "the rule" in themselves, and at the same time have so much spirituality and ticklishness as to make them talk of themselves and their like BEFORE WITNESSES—sometimes they wallow, even in books, as on their own dung-hill. Cynicism is the only form in which base souls approach what is called honesty; and the higher man must open his ears to all the coarser or finer cynicism, and congratulate himself when the clown becomes shameless right before him, or the scientific satyr speaks out. There are even cases where enchantment mixes with the disgust—namely, whereby a freak of nature, genius is bound to some such indiscreet billy-goat and ape, as in the case of the Abbe Galiani, the profoundest, acutest, and perhaps also filthiest man of his century—he was far profounder than Voltaire, and consequently also, a good deal more silent. It happens more frequently, as has been hinted, that a scientific head is placed on an ape's body, a fine exceptional understanding in a base soul, an occurrence by no means rare, especially among doctors and moral physiologists. And whenever anyone speaks without bitterness, or rather quite innocently, of man as a belly with two requirements, and a head with one; whenever anyone sees, seeks, and WANTS to see only hunger, sexual instinct, and vanity as the real and only motives of human actions; in short, when any one speaks "badly"—and not even "ill"—of man, then ought the lover of knowledge to hearken attentively and diligently; he ought, in general, to have an open ear wherever there is talk without indignation. For the indignant man, and he who perpetually tears and lacerates himself with his own teeth (or, in place of himself, the world, God, or society), may indeed, morally speaking, stand higher than the laughing and self-satisfied satyr, but in every other sense he is the more ordinary, more indifferent, and less instructive case. And no one is such a LIAR as the indignant man.

Tell us a weird idea you've come up with that's totally out there.' 'Well,' said the author, 'I made George Formby president-for-life of Great Britain.' 'Who's George Formby?' asked Tiger. 'What's Great Britain? asked Boo. 'Okay,' he said, 'here's another: a book about Humpty Dumpty as a police procedural.' 'I think that's been done', said the Troll. 'Everyone's always retelling nursery rhymes. I mean, it's not a massive stretch, is it?' 'How about a social order based wholly on the strength of your colour vision?' 'Better,' I said. 'is there a sequel?' 'Don't you start.

Winter rose Finally after many days the sun rose, And it turned lively, the stiff, but beautiful winter rose, That will soon be covered in frost, Where its scent and its radiant colour will be lost, And its petals will kiss each other with a passionate compactness, And lie suspended in this state with a beautiful aptness, That humans fail to acquire, Because we are a rose where every petal is a dichotomous desire, So the rose of our life never achieves this beautiful compactness, Because it tries to grow against the winter’s stillness, And as it does so, its frost bitten petals fall apart and break into pieces, Unlike the winter rose where it seems beauty reposes in peace in so many pieces, Holding them together, for it believes in winter’s silence and its stillness, That whispers to it silent songs of patience and its eventual fairness, Like this winter rose I hold your memories together, Though many might say I am a cold and insensitive lover, But my love Irma, the petals of hope and love have a melancholic dichotomy of their own, And like the beautiful winter rose your memories within me have grown, Waiting, waiting for the winter silence to end, Even if that means a million winter’s I have to defend, So, let the winter rose be, and let the winter stay as long as it wants to, For my mind and heart have entered into a beautiful hibernation, where no one wishes to be, but sometimes we have to!

Tis a strange mystery, the power of words! Life is in them, and death. A word can send The crimson colour hurrying to the cheek, Hurrying with many meanings, or can turn The current cold and deadly to the heart.

Bet you never thought I’d save your skin.” “What?” “Just makin’ small talk. Got to distract myself from the pain, y’know? Life has a funny way of workin’ out, don’t it? Take your friend, for example. The sword-lady.” “Tanith?” “First time we met, we were tryin’ to kill each other, remember that? But every time subsequent to that there’s been a kind of a frisson between us.” “A what?” “Frisson. It’s French for … To be honest I don’t really know what it’s French for, but I know what it means in American. A sort of electrical undercurrent of emotion.” “I know what frisson means, but I really don’t think Tanith would share your view.” “You’re a kid. You don’t know the ways of menfolk and womenkind. All those threats she fires my way? That there is the mark of flirtation.” “Oh, dear God,” Valkyrie said, the colour draining from her face. “You fancy Tanith.” “I don’t fancy her, I—” “You have a crush on Tanith. That is disgusting.” “What? Why would it be disgustin’?” “Because you’re a hired killer.” “That don’t make it disgustin’, just makes it … unusual. Does she talk about me? “Somebody shoot me.” “What does she say? I’m a formidable foe, right? Does she say anythin’ in a kind of a more … wistful voice?” “I don’t want to talk about this.” “Does she ever say, ‘If only he were good …’?” “Stop your talking. Stop it right now. Stop it. She has a boyfriend.” His face fell. “Someone I know?” he asked morosely. “He may have punched you a few times, yes.” “She’s not … She’s not datin’ the skeleton, is she? How would that be even possible, let alone … nice? He’s got no skin, or lips, or … or nothin’. And he talks. Good God, he talks and he never shuts up.” “It’s not Skulduggery.” “Well then, who else could it …? It’s not the ugly fella, is it? It couldn’t be the ugly fella.” “Don’t call him ugly.” “It is him! But he’s all scars! I mean, I know I ain’t got no eyes, but once you get past that, you got my face. And my face is all right. Better’n his. His is a mess, like he was dropped head first into a blender as a kid. Seriously? She’s with him?” “Seriously, and you’re not going to break them up. Not because you won’t try, but because you won’t be able to. Look, are you ready yet? Can we move now?” “I’m ready,” he snapped. “But this conversation stays between us, understand? My romancin’ ain’t gonna work if she knows it’s comin’.” “Believe me, I never want to speak to anyone about this ever again.

He gave Himself through His body from the beginning to the end in tears, in sweat, in weariness; with spoken words, with glances of love; walking the dusty roads, visiting the homes of His friends and His enemies; in the gift of His blood. The part that the pain and privations of His body played in our redemption we know and meditate often: the poverty, the toil, the fasting, the crucifixion. We think less often of the joy that should be ours through Christ's body. It was the Word that was made flesh. Not only did He take our sorrows to Himself, but He gave the delight, the happiness that He is, to our humanness. No man ever enjoyed life as He did. He gathered up the colour, sound, touch, meaning of everything about Him and united it all to the most exquisite sensitiveness, the most pure capacity for delight.

Dear reader, I guess there’s a chance – just the tiniest chance – that I might hunt you down. Beforehand I’d always let such a frivolous impulse fade but these days – and I am not proud of this – the pictures lurking in the corners of my mind are gaining in colour, detail and intensity. I fight them, I really do, but the scenario seems to have a life of its own, slowly taking shape and maybe dreaming of the day it gets unleashed into the real world. Becomes flesh and blood, if you like. And despite my very best efforts at restraint, I’m afraid I’ve already started... planning. You know, plotting a bit. Gathering details about your movements and habits. That sort of thing. And if I’m pushed, I might admit to lingering on the finer points of your demise, perhaps even gorging on the sight of your stricken face as I finally take centre stage in your life. You see, I guess I’m just tired of your lack of appreciation. Let’s face it, I’m not exactly the first name on your Christmas card list. I’m still waiting for you to swing by for a cuppa and a few kind words. Hey, a simple email would have been enough. Don’t you know how precious a bit of encouragement can be? And here’s the rub: for as long as I can remember I have been on my knees in front of you only to be treated like the invisible man. You’ve repeatedly ignored my imploring face and open arms, although occasionally you’ve stopped and dallied, causing my heart to skitter wildly. I can’t begin to tell you how much it means to be noticed. It’s so... nourishing. After all, a flower can’t bloom in the dark. But then it dawns on me that you’re not committed to our fledgling relationship. In fact, it’s just a flirtation and soon you’ll be skipping on your merry way. Whatever trifling affection you have shown, it’s clear you’ll never bang the drum for little old me. And don’t think I don’t know about the others. The ones you fawn over. Just tell me – why are you so in thrall with their rampant mediocrity? Hell, maybe they’ve somehow infected you, skewed your take on things and made you unable to sort the wheat from the chaff. Perhaps I should offer condolences but the fact remains that kneeling before you with my heart in my hands only seems to result in you jumping into bed with them. Do you not understand how much love I’ve lavished on you? Call me tetchy, but some days you simply seem unworthy of my great sacrifice. But let’s not get ahead of ourselves. All is not lost. For here we are again meeting as equals and this time I know I have your attention. I can only hope you have lost the desire to bait me, or God forbid, spit in my face. So help me. Accept my tender embrace. Or one day, dear reader, you might find the invisible man taking shape right in front of your disbelieving eyes. And you’d only have yourself to blame.