Love Suffers Long Quotes

Three passions, simple but overwhelmingly strong have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind.

To be, or not to be: that is the question: Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them? To die: to sleep; No more; and by a sleep to say we end The heart-ache and the thousand natural shocks That flesh is heir to, 'tis a consummation Devoutly to be wish'd. To die, to sleep; To sleep: perchance to dream: ay, there's the rub; For in that sleep of death what dreams may come When we have shuffled off this mortal coil, Must give us pause: there's the respect That makes calamity of so long life; For who would bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin? who would fardels bear, To grunt and sweat under a weary life, But that the dread of something after death, The undiscover'd country from whose bourn No traveller returns, puzzles the will And makes us rather bear those ills we have Than fly to others that we know not of? Thus conscience does make cowards of us all; And thus the native hue of resolution Is sicklied o'er with the pale cast of thought, And enterprises of great pith and moment With this regard their currents turn awry, And lose the name of action.--Soft you now! The fair Ophelia! Nymph, in thy orisons Be all my sins remember'd!

And I watch my words from a long way off. They are more yours than mine. They climb on my old suffering like ivy.

As long as you think that the cause of your problem is “out there”—as long as you think that anyone or anything is responsible for your suffering—the situation is hopeless. It means that you are forever in the role of victim, that you’re suffering in paradise.

Every time we make the decision to love someone, we open ourselves to great suffering, because those we most love cause us not only great joy but also great pain. The greatest pain comes from leaving. When the child leaves home, when the husband or wife leaves for a long period of time or for good, when the beloved friend departs to another country or dies … the pain of the leaving can tear us apart. Still, if we want to avoid the suffering of leaving, we will never experience the joy of loving. And love is stronger than fear, life stronger than death, hope stronger than despair. We have to trust that the risk of loving is always worth taking.

The acceptance of oneself is the essence of the whole moral problem and the epitome of a whole outlook on life. That I feed the hungry, that I forgive an insult, that I love my enemy in the name of Christ -- all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all the beggars, the most impudent of all the offenders, the very enemy himself -- that these are within me, and that I myself stand in need of the alms of my own kindness -- that I myself am the enemy who must be loved -- what then? As a rule, the Christian's attitude is then reversed; there is no longer any question of love or long-suffering; we say to the brother within us "Raca," and condemn and rage against ourselves. We hide it from the world; we refuse to admit ever having met this least among the lowly in ourselves.

May she wake in torment!" he cried, with frightful vehemence, stamping his foot, and groaning in a sudden paroxysm of ungovernable passion. "Why, she's a liar to the end! Where is she? Not there—not in heaven—not perished—where? Oh! you said you cared nothing for my sufferings! And I pray one prayer—I repeat it till my tongue stiffens—May she wake in torment!" he cried, with frightful vehemence, stamping his foot, and groaning in a sudden paroxysm of ungovernable passion. "Why, she's a liar to the end! Where is she? Not there—not in heaven—not perished—where? Oh! you said you cared nothing for my sufferings! And I pray one prayer—I repeat it till my tongue stiffens—Catherine Earnshaw, may you not rest as long as I am living; you said I killed you—haunt me, then! The murdered do haunt their murderers, I believe. I know that ghosts have wandered on earth. Be with me always—take any form—drive me mad! only do not leave me in this abyss, where I cannot find you! Oh, God! it is unutterable! I cannot live without my life! I cannot live without my soul!

Do they always flirt with biblical quotes?" Asil asked Tad. In long-suffering tones, Tad said, "They can flirt with the periodic table or a restaurant menu. We've learned to live with it. Get a room you guys.

Celia, wait,” Marco says, standing but not moving closer to her. “You are breaking my heart. You told me once that I reminded you of your father. That you never wanted to suffer the way your mother did for him, but you are doing exactly that to me. You keep leaving me. You leave me longing for you again and again when I would give anything for you to stay, and it is killing me.” “It has to kill one of us,” Celia says quietly.

First of all, love is a joint experience between two persons — but the fact that it is a joint experience does not mean that it is a similar experience to the two people involved. There are the lover and the beloved, but these two come from different countries. Often the beloved is only a stimulus for all the stored-up love which had lain quiet within the lover for a long time hitherto. And somehow every lover knows this. He feels in his soul that his love is a solitary thing. He comes to know a new, strange loneliness and it is this knowledge which makes him suffer. So there is only one thing for the lover to do. He must house his love within himself as best he can; he must create for himself a whole new inward world — a world intense and strange, complete in himself. Let it be added here that this lover about whom we speak need not necessarily be a young man saving for a wedding ring — this lover can be man, woman, child, or indeed any human creature on this earth. Now, the beloved can also be of any description. The most outlandish people can be the stimulus for love. A man may be a doddering great-grandfather and still love only a strange girl he saw in the streets of Cheehaw one afternoon two decades past. The preacher may love a fallen woman. The beloved may be treacherous, greasy-headed, and given to evil habits. Yes, and the lover may see this as clearly as anyone else — but that does not affect the evolution of his love one whit. A most mediocre person can be the object of a love which is wild, extravagant, and beautiful as the poison lilies of the swamp. A good man may be the stimulus for a love both violent and debased, or a jabbering madman may bring about in the soul of someone a tender and simple idyll. Therefore, the value and quality of any love is determined solely by the lover himself. It is for this reason that most of us would rather love than be loved. Almost everyone wants to be the lover. And the curt truth is that, in a deep secret way, the state of being beloved is intolerable to many. The beloved fears and hates the lover, and with the best of reasons. For the lover is forever trying to strip bare his beloved. The lover craves any possible relation with the beloved, even if this experience can cause him only pain.

It can be difficult to leave a long-term relationship, even when our inner-wisdom tells us it's time to let go. At this point, we can choose let go and endure the intense pain of leaving behind the familiar to make way for a new chapter in our life. Or we can stay and suffer a low-grade pain that slowly eats away at our heart and soul, like an emotional cancer. Until we wake up, one day and realize, we are buried so deep in the dysfunction of the relationship that we scarcely remember who we were and what we wanted and needed to be.

You can't have it both ways. Love is too powerful to hide for very long. Deny it and suffer the consequences. Acknowledge it and suffer the consequences. Revealing it can either be shameful or it can be liberating. It is for others to decide which it will be.

True spirituality makes you loving and grateful, and forgiving, and patient, and gentle, and long-suffering. True spirituality breathes reverence into every act and deed.

Be careful, you are not in Wonderland. I’ve heard the strange madness long growing in your soul. But you are fortunate in your ignorance, in your isolation. You who have suffered, find where love hides. Give, share, lose—lest we die, unbloomed.

The ones who are not soul-mated – the ones who have settled – are even more dismissive of my singleness: It’s not that hard to find someone to marry, they say. No relationship is perfect, they say – they, who make do with dutiful sex and gassy bedtime rituals, who settle for TV as conversation, who believe that husbandly capitulation – yes, honey, okay, honey – is the same as concord. He’s doing what you tell him to do because he doesn’t care enough to argue, I think. Your petty demands simply make him feel superior, or resentful, and someday he will fuck his pretty, young coworker who asks nothing of him, and you will actually be shocked. Give me a man with a little fight in him, a man who calls me on my bullshit. (But who also kind of likes my bullshit.) And yet: Don’t land me in one of those relationships where we’re always pecking at each other, disguising insults as jokes, rolling our eyes and ‘playfully’ scrapping in front of our friends, hoping to lure them to our side of an argument they could not care less about. Those awful if only relationships: This marriage would be great if only… and you sense the if only list is a lot longer than either of them realizes. So I know I am right not to settle, but it doesn’t make me feel better as my friends pair off and I stay home on Friday night with a bottle of wine and make myself an extravagant meal and tell myself, This is perfect, as if I’m the one dating me. As I go to endless rounds of parties and bar nights, perfumed and sprayed and hopeful, rotating myself around the room like some dubious dessert. I go on dates with men who are nice and good-looking and smart – perfect-on-paper men who make me feel like I’m in a foreign land, trying to explain myself, trying to make myself known. Because isn’t that the point of every relationship: to be known by someone else, to be understood? He gets me. She gets me. Isn’t that the simple magic phrase? So you suffer through the night with the perfect-on-paper man – the stutter of jokes misunderstood, the witty remarks lobbed and missed. Or maybe he understands that you’ve made a witty remark but, unsure of what to do with it, he holds it in his hand like some bit of conversational phlegm he will wipe away later. You spend another hour trying to find each other, to recognise each other, and you drink a little too much and try a little too hard. And you go home to a cold bed and think, That was fine. And your life is a long line of fine.

A poet makes himself a visionary through a long, boundless, and systematized disorganization of all the senses. All forms of love, of suffering, of madness; he searches himself, he exhausts within himself all poisons, and preserves their quintessences. Unspeakable torment, where he will need the greatest faith, a superhuman strength, where he becomes all men the great invalid, the great criminal, the great accursed--and the Supreme Scientist! For he attains the unknown! Because he has cultivated his soul, already rich, more than anyone! He attains the unknown, and if, demented, he finally loses the understanding of his visions, he will at least have seen them! So what if he is destroyed in his ecstatic flight through things unheard of, unnameable: other horrible workers will come; they will begin at the horizons where the first one has fallen!

Patience is the antidote to the restless poison of the Ego. Without it we all become ego-maniacal bulls in china shops, destroying our future happiness as we blindly rush in where angels fear to tread. In these out-of-control moments, we bulldoze through the best possible outcomes for our lives, only to return to the scene of the crime later to cry over spilt milk.

But the queen--too long she has suffered the pain of love, hour by hour nursing the wound with her lifeblood, consumed by the fire buried in her heart. [...] His looks, his words, they pierce her heart and cling-- no peace, no rest for her body, love will give her none.

I don't want the words to be naked the way they are in faxes or in the computer. I want them to be covered by an envelope that you have to rip open in order to get at. I want there to be a waiting time -a pause between the writing and the reading. I want us to be careful about what we say to each other. I want the miles between us to be real and long. This will be our law -that we write our dailiness and our suffering very, very carefully.

And when she at last came out, her eyes were dry. Her parents stared up from their silent breakfast at her. They both started to rise but she put a hand out, stopped them. ‘I can care for myself, please,’ and she set about getting some food. They watched her closely. In point of fact, she had never looked as well. She had entered her room as just an impossibly lovely girl. The woman who emerged was a trifle thinner, a great deal wiser, and an ocean sadder. This one understood the nature of pain, and beneath the glory of her features, there was character, and a sure knowledge of suffering. She was eighteen. She was the most beautiful woman in a hundred years. She didn’t seem to care. ‘You’re all right?’ her mother asked. Buttercup sipped her cocoa. ‘Fine,’ she said. ‘You’re sure?’ her father wondered. ‘Yes,’ Buttercup replied. There was a very long pause. ‘But I must never love again.’ She never did.

It's the sorrow you feel that allows you to crave love. Without the suffering, there would be no true pleasure. Without tears, no joy. Without deficiency, no longing. This is the secret of the human heart, Rom.

The problem of reconciling human suffering with the existence of a God who loves, is only insoluble so long as we attach a trivial meaning to the word "love", and look on things as if man were the centre of them. Man is not the centre. God does not exist for the sake of man. Man does not exist for his own sake. "Thou hast created all things, and for thy pleasure they are and were created." We were made not primarily that we may love God (though we were made for that too) but that God may love us, that we may become objects in which the divine love may rest "well pleased".

For ages you have come and gone courting this delusion. For ages you have run from the pain and forfeited the ecstasy. So come, return to the root of the root of your own soul. Although you appear in earthly form Your essence is pure Consciousness. You are the fearless guardian of Divine Light. So come, return to the root of the root of your own soul. When you lose all sense of self the bonds of a thousand chains will vanish. Lose yourself completely, Return to the root of the root of your own soul. You descended from Adam, by the pure Word of God, but you turned your sight to the empty show of this world. Alas, how can you be satisfied with so little? So come, return to the root of the root of your own soul. Why are you so enchanted by this world when a mine of gold lies within you? Open your eyes and come --- Return to the root of the root of your own soul. You were born from the rays of God's Majesty when the stars were in their perfect place. How long will you suffer from the blows of a nonexistent hand? So come, return to the root of the root of your own soul. You are a ruby encased in granite. How long will you decieve Us with this outer show? O friend, We can see the truth in your eyes! So come, return to the root of the root of your own soul. After one moment with that glorious Friend you became loving, radiant, and ecstatic. Your eyes were sweet and full of fire. Come, return to the root of the root of your own soul. Shams-e Tabriz, the King of the Tavern has handed you an eternal cup, And God in all His glory is pouring the wine. So come! Drink! Return to the root of the root of your own soul. Soul of all souls, life of all life - you are That. Seen and unseen, moving and unmoving - you are That. The road that leads to the City is endless; Go without head and feet and you'll already be there. What else could you be? - you are That.

These two beings, who had loved each other so exclusively, and with so touching a love, and who had lived so long for each other, were now suffering beside one another and through one another; without speaking of it, without harsh feeling, and smiling all the while.

Beloved, we are always in the wrong, Handling so clumsily our stupid lives, Suffering too little or too long, Too careful even in our selfish loves: The decorative manias we obey Die in grimaces round us every day, Yet through their tohu-bohu comes a voice Which utters an absurd command - Rejoice.

Look: We hate nothing that exists, not even death, suffering and dying, does not horrify our souls, as long as we learn more deeply to love.

Everyone tries to make his life a work of art. We want love to last and we know that it does not last; even if, by some miracle, it were to last a whole lifetime, it would still be incomplete. Perhaps, in this insatiable need for perpetuation, we should better understand human suffering, if we knew that it was eternal. It appears that great minds are, sometimes, less horrified by suffering than by the fact that it does not endure. In default of inexhaustible happiness, eternal suffering would at least give us a destiny. But we do not even have that consolation, and our worst agonies come to an end one day. One morning, after many dark nights of despair, an irrepressible longing to live will announce to us the fact that all is finished and that suffering has no more meaning than happiness.

HELPED are those who are content to be themselves; they will never lack mystery in their lives and the joys of self-discovery will be constant. HELPED are those who love the entire cosmos rather than their own tiny country, city, or farm, for to them will be shown the unbroken web of life and the meaning of infinity. HELPED are those who live in quietness, knowing neither brand name nor fad; they shall live every day as if in eternity, and each moment shall be as full as it is long. HELPED are those who love others unsplit off from their faults; to them will be given clarity of vision. HELPED are those who create anything at all, for they shall relive the thrill of their own conception, and realize an partnership in the creation of the Universe that keeps them responsible and cheerful. HELPED are those who love the Earth, their mother, and who willingly suffer that she may not die; in their grief over her pain they will weep rivers of blood, and in their joy in her lively response to love, they will converse with the trees. HELPED are those whose ever act is a prayer for harmony in the Universe, for they are the restorers of balance to our planet. To them will be given the insight that every good act done anywhere in the cosmos welcomes the life of an animal or a child. HELPED are those who risk themselves for others' sakes; to them will be given increasing opportunities for ever greater risks. Theirs will be a vision of the word in which no one's gift is despised or lost. HELPED are those who strive to give up their anger; their reward will be that in any confrontation their first thoughts will never be of violence or of war. HELPED are those whose every act is a prayer for peace; on them depends the future of the world. HELPED are those who forgive; their reward shall be forgiveness of every evil done to them. It will be in their power, therefore, to envision the new Earth. HELPED are those who are shown the existence of the Creator's magic in the Universe; they shall experience delight and astonishment without ceasing. HELPED are those who laugh with a pure heart; theirs will be the company of the jolly righteous. HELPED are those who love all the colors of all the human beings, as they love all the colors of the animals and plants; none of their children, nor any of their ancestors, nor any parts of themselves, shall be hidden from them. HELPED are those who love the lesbian, the gay, and the straight, as they love the sun, the moon, and the stars. None of their children, nor any of their ancestors, nor any parts of themselves, shall be hidden from them. HELPED are those who love the broken and the whole; none of their children, nor any of their ancestors, nor any parts of themselves, shall be hidden from them. HELPED are those who do not join mobs; theirs shall be the understanding that to attack in anger is to murder in confusion. HELPED are those who find the courage to do at least one small thing each day to help the existence of another--plant, animal, river, or human being. They shall be joined by a multitude of the timid. HELPED are those who lose their fear of death; theirs is the power to envision the future in a blade of grass. HELPED are those who love and actively support the diversity of life; they shall be secure in their differences. HELPED are those who KNOW.

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

The poet makes himself a voyant through a long, immense reasoned deranging of all his senses. All the forms of love, of suffering, of madness; he tries to find himself, he exhausts in himself all the poisons, to keep only their quintessences.

I want to tell you something today, something that I have known for a long while, and you know it too; but perhaps you have never said it to yourself. I am going to tell you now what it is that I know about you and me and our fate. You, Harry, have been an artist and a thinker, a man full of joy and faith, always on the track of what is great and eternal, never content with the trivial and petty. But the more life has awakened you and brought you back to yourself, the greater has you need been and the deeper the sufferings and dread and despair that have overtaken you, till you were up to your neck in them. And all that you once knew and loved and revered as beautiful and sacred, all the belief you once had in mankind and our high destiny, has been of no avail and has lost its worth and gone to pieces. Your faith found no more air to breathe. And suffocation is a hard death. Is that true, Harry? Is that your fate?

Need-love cries to God from our poverty; Gift-love longs to serve, or even to suffer for, God; Appreciative love says: “We give thanks to thee for thy great glory.” Need-love says of a woman “I cannot live without her”; Gift-love longs to give her happiness, comfort, protection – if possible, wealth; Appreciative love gazes and holds its breath and is silent, rejoices that such a wonder should exist even if not for him, will not be wholly dejected by losing her, would rather have it so than never to have seen her at all.” p.17

Closing The Cycle One always has to know when a stage comes to an end. If we insist on staying longer than the necessary time, we lose the happiness and the meaning of the other stages we have to go through. Closing cycles, shutting doors, ending chapters - whatever name we give it, what matters is to leave in the past the moments of life that have finished. Did you lose your job? Has a loving relationship come to an end? Did you leave your parents' house? Gone to live abroad? Has a long-lasting friendship ended all of a sudden? You can spend a long time wondering why this has happened. You can tell yourself you won't take another step until you find out why certain things that were so important and so solid in your life have turned into dust, just like that. But such an attitude will be awfully stressing for everyone involved: your parents, your husband or wife, your friends, your children, your sister, everyone will be finishing chapters, turning over new leaves, getting on with life, and they will all feel bad seeing you at a standstill. None of us can be in the present and the past at the same time, not even when we try to understand the things that happen to us. What has passed will not return: we cannot for ever be children, late adolescents, sons that feel guilt or rancor towards our parents, lovers who day and night relive an affair with someone who has gone away and has not the least intention of coming back. Things pass, and the best we can do is to let them really go away. That is why it is so important (however painful it may be!) to destroy souvenirs, move, give lots of things away to orphanages, sell or donate the books you have at home. Everything in this visible world is a manifestation of the invisible world, of what is going on in our hearts - and getting rid of certain memories also means making some room for other memories to take their place. Let things go. Release them. Detach yourself from them. Nobody plays this life with marked cards, so sometimes we win and sometimes we lose. Do not expect anything in return, do not expect your efforts to be appreciated, your genius to be discovered, your love to be understood. Stop turning on your emotional television to watch the same program over and over again, the one that shows how much you suffered from a certain loss: that is only poisoning you, nothing else. Nothing is more dangerous than not accepting love relationships that are broken off, work that is promised but there is no starting date, decisions that are always put off waiting for the "ideal moment." Before a new chapter is begun, the old one has to be finished: tell yourself that what has passed will never come back. Remember that there was a time when you could live without that thing or that person - nothing is irreplaceable, a habit is not a need. This may sound so obvious, it may even be difficult, but it is very important. Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are.

People are willing to accept the pain and suffering of others, limitless amounts of it, as long as it helps them to keep on believing in whatever it is that they want to believe. Love, meaning, doesn’t matter.

Once, very long ago, Time fell in love with Fate. This, as you might imagine, proved problematic. Their romance disrupted the flow of time. It tangled the strings of fortune into knots.  The stars watched from the heavens nervously, worrying what might occur. What might happen to the days and nights were time to suffer a broken heart? What catastrophes might result if the same fate awaited Fate itself? The stars conspired and separated the two. For a while they breathed easier in the heavens. Time continued to flow as it always had, or perhaps imperceptibly slower. Fate weaved together the paths that were meant to intertwine, though perhaps a string was missed here and there. But eventually, Fate and Time found each other again.  In the heavens, the stars sighed, twinkling and fretting. They asked the Moon her advice. The Moon in turn called upon the parliament of owls to decide how best to proceed. The parliament of owls convened to discuss the matter amongst themselves night after night. They argued and debated while the world slept around them, and the world continued to turn, unaware that such important matters were under discussion while it slumbered.  The parliament of owls came to the logical conclusion that if the problem was in the combination, one of the elements should be removed. They chose to keep the one they felt more important. The parliament of owls told their decision to the stars and the stars agreed. The Moon did not, but on this night she was dark and could not offer her opinion.  So it was decided, and Fate was pulled apart. Ripped into pieces by beaks and claws. Fate’s screams echoed through the deepest corners and the highest heavens but no one dared to intervene save for a small brave mouse who snuck into the fray, creeping unnoticed through the blood and bone and feathers, and took Fate’s heart and kept it safe. When the furor died down there was nothing else left of Fate.  The owl who consumed Fate’s eyes gained great site, greater site then any that had been granted to a mortal creature before. The Parliament crowned him the Owl King. In the heavens the stars sparkled with relief but the moon was full of sorrow. And so time goes as it should and events that were once fated to happen are left instead to chance, and Chance never falls in love with anything for long. But the world is strange and endings are not truly endings no matter how the stars might wish it so.  Occasionally Fate can pull itself together again.  And Time is always waiting.

That's the way it is when you love. It makes you suffer, and I have suffered much in the years since. But it matters little that you suffer, so long as you feel alive with a sense of the close bond that connects all living things, so long as love does not die!

Elinor had read countless stories in which the main characters fell sick at some point because they were so unhappy. She had always thought that a very romantic idea, but she’d dismissed it as a pure invention of the world of books. All those wilting heroes and heroines who suddenly gave up the ghost just because of unrequited love or longing for something they’d lost! Elinor had always enjoyed their sufferings—as a reader will. After all, that was what you wanted from books: great emotions you’d never felt yourself, pain you could leave behind by closing the book if it got too bad. Death and destruction felt deliciously real conjured up with the right words, and you could leave them behind between the pages as you pleased, at no cost or risk to yourself.

I love you, but I love the past even more. I long for it, I long for it, I am consumed with longing for it. The past! I shall cry, I shall suffer because the past will never come back again.

SEPTEMBER 1, 1939 I sit in one of the dives On Fifty-second Street Uncertain and afraid As the clever hopes expire Of a low dishonest decade: Waves of anger and fear Circulate over the bright And darkened lands of the earth, Obsessing our private lives; The unmentionable odour of death Offends the September night. Accurate scholarship can Unearth the whole offence From Luther until now That has driven a culture mad, Find what occurred at Linz, What huge imago made A psychopathic god: I and the public know What all schoolchildren learn, Those to whom evil is done Do evil in return. Exiled Thucydides knew All that a speech can say About Democracy, And what dictators do, The elderly rubbish they talk To an apathetic grave; Analysed all in his book, The enlightenment driven away, The habit-forming pain, Mismanagement and grief: We must suffer them all again. Into this neutral air Where blind skyscrapers use Their full height to proclaim The strength of Collective Man, Each language pours its vain Competitive excuse: But who can live for long In an euphoric dream; Out of the mirror they stare, Imperialism's face And the international wrong. Faces along the bar Cling to their average day: The lights must never go out, The music must always play, All the conventions conspire To make this fort assume The furniture of home; Lest we should see where we are, Lost in a haunted wood, Children afraid of the night Who have never been happy or good. The windiest militant trash Important Persons shout Is not so crude as our wish: What mad Nijinsky wrote About Diaghilev Is true of the normal heart; For the error bred in the bone Of each woman and each man Craves what it cannot have, Not universal love But to be loved alone. From the conservative dark Into the ethical life The dense commuters come, Repeating their morning vow; 'I will be true to the wife, I'll concentrate more on my work,' And helpless governors wake To resume their compulsory game: Who can release them now, Who can reach the dead, Who can speak for the dumb? All I have is a voice To undo the folded lie, The romantic lie in the brain Of the sensual man-in-the-street And the lie of Authority Whose buildings grope the sky: There is no such thing as the State And no one exists alone; Hunger allows no choice To the citizen or the police; We must love one another or die. Defenseless under the night Our world in stupor lies; Yet, dotted everywhere, Ironic points of light Flash out wherever the Just Exchange their messages: May I, composed like them Of Eros and of dust, Beleaguered by the same Negation and despair, Show an affirming flame.

Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind.

Until every soul is freely permitted to investigate every book, and creed, and dogma for itself, the world cannot be free. Mankind will be enslaved until there is mental grandeur enough to allow each man to have his thought and say. This earth will be a paradise when men can, upon all these questions differ, and yet grasp each other's hands as friends. It is amazing to me that a difference of opinion upon subjects that we know nothing with certainty about, should make us hate, persecute, and despise each other. Why a difference of opinion upon predestination, or the trinity, should make people imprison and burn each other seems beyond the comprehension of man; and yet in all countries where Christians have existed, they have destroyed each other to the exact extent of their power. Why should a believer in God hate an atheist? Surely the atheist has not injured God, and surely he is human, capable of joy and pain, and entitled to all the rights of man. Would it not be far better to treat this atheist, at least, as well as he treats us? Christians tell me that they love their enemies, and yet all I ask is—not that they love their enemies, not that they love their friends even, but that they treat those who differ from them, with simple fairness. We do not wish to be forgiven, but we wish Christians to so act that we will not have to forgive them. If all will admit that all have an equal right to think, then the question is forever solved; but as long as organized and powerful churches, pretending to hold the keys of heaven and hell, denounce every person as an outcast and criminal who thinks for himself and denies their authority, the world will be filled with hatred and suffering. To hate man and worship God seems to be the sum of all the creeds.

In a properly organized society like ours, nobody has any opportunities for being noble or heroic. Conditions have got to be thoroughly unstable before the occasion can arise. When there are wars, where there are divided allegiances, where there are temptations to be resisted, objects of love to be fought for or defended - there, obviously, nobility and heroism have some sense. But there aren't any wars nowadays. The greatest care is taken to prevent you from loving anyone too much. There's no such thing as a divided allegiance; you're so conditioned that you can't help doing what you ought to do. And what you ought to do is on the whole so pleasant, so many of the natural impulses are allowed free play, that there really aren't any temptations to resist. And if ever, by some unlucky chance, anything unpleasant should somehow happen, why, there's always soma to give you a holiday from the facts. And there's always soma to calm your anger, to reconcile you to your enemies, to make you patient and long-suffering. In the past you could only accomplish these things by making a great effort and after years of hard moral training. now, you swallow two or three half-gramme tablets, and there you are. Anybody can be virtuous now. You can carry at least half your mortality about in a bottle. Christianity without tears - that's what soma is.

Deep hearts, sage minds, take life as God has made it; it is a long trial, an incomprehensible preparation for an unknown destiny. This destiny, the true one, begins for a man with the first step inside the tomb. Then something appears to him, and he begins to distinguish the definitive. The definitive, meditate upon that word. The living perceive the infinite; the definitive permits itself to be seen only by the dead. In the meanwhile, love and suffer, hope and contemplate. Woe, alas! to him who shall have loved only bodies, forms, appearances! Death will deprive him of all. Try to love souls, you will find them again.

When I've thought about him dying - which admittedly isn't that much - I always thought of it like you said, that all strings inside him broke. But there are a thousand ways to look at it: maybe the strings break, or maybe our ships think, or maybe we're grass - our roots are so interdependent that no one is dead as long as soneone is still alive. We don't suffer from a shortage of metaphors, is what I mean. But you have to be careful which metaphor you choose, because it matters. If you choose the strings, then you're imagining a world in which you can become irreparably broken. If you choose grass, you're saying that we are all infinitely interconnected, that we can use these root systems not only to understand one another but to become one another. The metaphors have implications... I like the strings, I always have. Because that's how it feels. But the strings make pain seem more fatal than it is...We are not as frail as the strings would make us believe. And I like the grass, too. The grass got me to you, helped me imagine you as an actual person. But we're not different sprouts from the same plant. I can't be you. You can't be me. You can imagine another well- but not quite perfectly, you know? "Maybe, it's more like you said before, all of us being cracked open. Like each of us starts out as a watertight vessel. And these things happen-these people leave us, or don't love us, or don't get us, or we don't get them, and we lose and fail and hurt one another. And the vessel starts to crack open in places. And I mean, yeah, once the vessel cracks open, the end becomes inevitable...But there is all this time between when the cracks start to open up and when we finally fall apart. And it's only in that time that we can see each other, because we see out of ourselves through our cracks and into others through theirs. When did we see each other face-to-face? Not until you saw into my cracks and I saw into yours. Before that we were just looking at ideas of each other, like looking at your window shade but never looking inside. But once the vessel cracks, the like can get in. The like can get out.

We love films because they make us feel something. They speak to our desires, which are never small. They allow us to escape and to dream and to gaze into eyes that are impossibly beautiful and huge. They fill us with longing. But also. They tell us to remember; they remind us of life. Remember, they say, how much it hurts to have your heart broken. Remember about death and suffering and the complexities of living. Remember what it is like to love someone. Remember how it is to be loved. Remember what you feel in this moment. Remember this. Remember this.

This Beloved of ours is merciful and good. Besides, he so deeply longs for our love that he keeps calling us to come closer. This voice of his is so sweet that the poor soul falls apart in the face of her own inability to instantly do whatever he asks of her. And so you can see, hearing him hurts much more than not being able to hear him… For now, his voice reaches us through words spoken by good people, through listening to spiritual talks, and reading sacred literature. God calls to us in countless little ways all the time. Through illnesses and suffering and through sorrow he calls to us. Through a truth glimpsed fleetingly in a state of prayer he calls to us. No matter how halfhearted such insights may be, God rejoices whenever we learn what he is trying to teach us.

Once he went into the mountains on a clear, sunny day, and wandered about for a long time with a tormenting thought that refused to take shape. Before him was the shining sky, below him the lake, around him the horizon, bright and infinite, as if it went on forever. For a long time he looked and suffered. He remembered now how he had stretched out his arms to that bright, infinite blue and wept. What had tormented him was that he was a total stranger to it all. What was this banquet, what was this great everlasting feast, to which he had long been drawn, always, ever since childhood, and which he could never join? Every morning the same bright sun rises; every morning there is a rainbow over the waterfall; every evening the highest snowcapped mountain, there, far away, at the edge of the sky, burns with a crimson flame; every little fly that buzzes near him in a hot ray of sunlight participates in this whole chorus: knows its place, loves it, and is happy; every little blade of grass grows and is happy! And everything has its path, and everything knows its path, goes with a song and comes back with a song; only he knows nothing, understands nothing, neither people nor sounds, a stranger to everything and a castaway.

The first study for the man who wants to be a poet is knowledge of himself, complete: he searches for his soul, he inspects it, he puts it to the test, he learns it. As soon as he has learned it, he must cultivate it! I say that one must be a seer, make oneself a seer. The poet becomes a seer through a long, immense, and reasoned derangement of all the senses. All shapes of love suffering, madness. He searches himself, he exhausts all poisons in himself, to keep only the quintessences. Ineffable torture where he needs all his faith, all his superhuman strength, where he becomes among all men the great patient, the great criminal, the great accursed one--and the supreme Scholar! For he reaches the unknown! ....So the poet is actually a thief of Fire!

Solace is what we must look for when the mind cannot bear the pain, the loss or the suffering that eventually touches every life and every endeavour; when longing does not come to fruition in a form we can recognize, when people we know and love disappear, when hope must take a different form than the one we have shaped for it.

Tonight I can write the saddest lines. Write, for example,'The night is shattered and the blue stars shiver in the distance.' The night wind revolves in the sky and sings. Tonight I can write the saddest lines. I loved her, and sometimes she loved me too. Through nights like this one I held her in my arms I kissed her again and again under the endless sky. She loved me sometimes, and I loved her too. How could one not have loved her great still eyes. Tonight I can write the saddest lines. To think that I do not have her. To feel that I have lost her. To hear the immense night, still more immense without her. And the verse falls to the soul like dew to the pasture. What does it matter that my love could not keep her. The night is shattered and she is not with me. This is all. In the distance someone is singing. In the distance. My soul is not satisfied that it has lost her. My sight searches for her as though to go to her. My heart looks for her, and she is not with me. The same night whitening the same trees. We, of that time, are no longer the same. I no longer love her, that's certain, but how I loved her. My voice tried to find the wind to touch her hearing. Another's. She will be another's. Like my kisses before. Her voide. Her bright body. Her inifinite eyes. I no longer love her, that's certain, but maybe I love her. Love is so short, forgetting is so long. Because through nights like this one I held her in my arms my sould is not satisfied that it has lost her. Though this be the last pain that she makes me suffer and these the last verses that I write for her.

Learn to love better. This should be our goal in the world: learn to love. Life offers us thousands of opportunities for learning. Every man and every woman, in every day of our lives, always has a good opportunity to surrender to Love. Life is not a long vacation, but a constant learning process. And the most important lesson is learning to love. Loving better and better... But one thing will be forever marked on the soul of the universe: my Love. All in spite of my mistakes, my decisions that caused others to suffer, and the moments when I thought it didn't exist.

If unconditional love, loyalty, and obedience are the tickets to an eternal life, then my black Labrador, Venus, will surely be there long before me, along with all the dear animals in nature who care for their young at great cost to themselves and have suffered so much at the hands of humans.

Before, the only thing I was interested in was love, how it grips you, how it terrifies you, how it annihilates and resuscitates you. I didn’t know then that it wasn’t even love that I was interested in but my own suffering. I thought suffering kept things interesting. How funny that I called it love and the whole time it was pain.

THERE IS NO mystery to happiness. Unhappy men are alike. Some wound they suffered long ago, some wish denied, some blow to pride, some kindling spark of love put out by scorn--or worse, indifference--cleaves to them, or they to it, and so they live each day within a shroud of yesterdays. The happy man does not look back. He doesn't look ahead. He lives in the present.

There were times when I would forget her, though they were rare, and it would be for a time as though she had never existed; and then some passing girl's inadvertent gesture, or an accidental profile, or a hat like hers, would restore her, and restore the suffering too, and I would long again, somehow, to encounter or to see her.

And I watch my words from a long way off. They are more yours than mine. They climb on my old suffering like ivy. It climbs the same way on damp walls. You are to blame for this cruel sport. They are fleeing from my dark lair. You fill everything, you fill everything. Before you they peopled the solitude that you occupy, and they are more used to my sadness than you are. Now I want them to say what I want to say to you to make you hear as I want you to hear me.

Okay. I don’t know if I have the right words, but love is this feeling I get when I look at you. A feeling that as long as you’re near me, or in the world even, then everything will be okay. That everything has meaning. It’s as if the world was all shades of sepia—like an old movie reel—and that everywhere I looked I saw suffering and pain. Then I heard your voice, I saw your face, and somehow the color came into everything.

I wish I could hold you,' she continued, bitterly, 'till we were both dead! I shouldn't care what you suffered. I care nothing for your sufferings. Why shouldn't you suffer? I do! Will you forget me? Will you be happy when I am in the earth? Will you say twenty years hence, "That's the grave of Catherine Earnshaw? I loved her long ago, and was wretched to lose her; but it is past. I've loved many others since: my children are dearer to me than she was; and, at death, I shall not rejoice that I are going to her: I shall be sorry that I must leave them!" Will you say so, Heathcliff?

In different degrees, in every part of the town, men and women had been yearning for a reunion, not of the same kind for all, but for all alike ruled out. Most of them had longed intensely for an absent one, for the warmth of a body, for love, or merely a life that habit had endeared. Some, often without knowing it, suffered from being deprived of the company of friends and from their inability to get in touch with them through the usual channels of friendship—letters, trains, and boats. Others, fewer these... had desired a reunion with something they couldn’t have defined, but which seemed to them the only desirable thing on earth. For want of a better name, they sometimes called it peace.

We're the unmended, the untended, cold soldiers of the shoe. We're the neglected, the never resurrected, agonies of the few. We're the once kissed, unmissed and always refused. Because we're the unfinished and feared and we're never pursued. And just that easily, on my behalf, I come around. Because I'm burning. The beast of War feeds only on the meats of War. And now I'm for carnage. Here's how my anguish frees. Destroy everyone of course. Because I'm unwanted and unsafe. And I'll take tears away with torments and rape, killings and fears not even the dead will escape. Encircling the Guilty, Ashamed, Blameless and Enslaved. Absolved. Butchering their prejudice. Patience. Their Value. Because I'm without value. I'm the coming of every holocaust. Turning no lost. Rending tissue, sinew and bone. Excepting no suffering. By me all levees will break. All silos heave. I will walk heavy. And I will walk strange. Because I am too soon. Because without Her, I am only revolutions Of ruin. Because I am too soon. Because without You, I am only revolutions Of ruin. I'm the prophecy prophecies pass. Why need dies at last. How oceans dry. Islands drown. And skies of salt crash to the ground. I turn the powerful. Defy the weak. Only grass grows down abandoned streets. For a greater economy shall follow Us and it will be undone. And a greater autonomy shall follow Us and it too will be undone. And a greater feeling shall follow Love and it too we will blow to dust. For I am longings without trust. The cycloidal haste freedom from Hailey forever wastes. Dust cares for only dust. And time only for Us. Because I am too soon. Because without Her, I am only revolutions Of ruin. Because I am too soon. Because without You, I am only revolutions Of ruin. We are always sixteen...

God's solution for "I can't live that way anymore" is basically, "Good! Don't live that way anymore. Set firm limits against evil behavior that are designed to promote change and redemption. Get the love and support you need from other places to take the kind of stance that I do to help redeem relationship. Suffer long, but suffer in the right way." And when done God's way, chances are much better for redemption.

Long before we even lose our lives, we lose our souls. Tragic but true. Some carry on—willing to make the sacrifices, putting what is perceived as important before anything else. Some tread into the dark—wasting moments of grace, letting themselves suffer from their own decisions or the other’s domination. Some continue to love, give too much, and not leave even a little love for themselves.

In books there were people who were always agreeable or tender, and delighted to do things that made one happy, and who did not show their kindness by finding fault. The world outside the books was not a happy one, Maggie felt: it seemed to be a world where people behaved the best to those they did not pretend to love and that did not belong to them. And if life had no love in it, what else was there for Maggie? Nothing but poverty and the companionship of her mother’s narrow griefs—perhaps of her father’s heart-cutting childish dependence. There is no hopelessness so sad as that of early youth, when the soul is made up of wants, and has no long memories, no super-added life in the life of others; though we who look on think lightly of such premature despair, as if our vision of the future lightened the blind sufferer’s present.

The most beautiful women in the world are the ones that can stand as rivals on the battlefield of love, yet they can still see each other’s pain. They can set down their swords for only just a moment to acknowledge the beauty of the warrior that stands before them—the passion, the fearlessness and the relentless fire that never gives up. It is in this moment that we learn that it is not the man that sees the worth of the hearts torn by battle in his honor; it is the women who have suffered for so long. Two women that can “see” clearly the worth of the other, even while they grow weary from their wounds is the only kind of beauty that matters. For if there wasn’t two worthy opponents there would be no war in love.

Would you rather you were able to experience the reunion with a long-lost set of parents who had been suffering for years missing and loving you or would you rather they weren't hurting while you were raised by human parents who adore you?" Laurel swallowed. "I hadn't thought of it that way." Tamani smiled softly and lifted a hand to her face, tucking a strand of hair behind her ear and letting his thumb rest on her cheek. "Trust me, it's no picnic missing you. I wouldn't wish it on anyone.

I am glad you are no relation of mine. I will never call you aunt again as long as I live. I will never come to visit you when I am grown up; and if any one asks me how I liked you, and how you treated me, I will say the very thought of you makes me sick, and that you treated me with miserable cruelty. . . . You think I have no feelings, and that I can do without one bit of love or kindness; but I cannot live so: and you have no pity. I shall remember how you thrust me back . . . into the red-room. . . . And that punishment you made me suffer because your wicked boy struck me—knocked me down for nothing. I will tell anybody who asks me questions this exact tale. ’Ere I had finished this reply, my soul began to expand, to exult, with the strangest sense of freedom, of triumph, I ever felt. It seemed as if an invisible bond had burst, and that I had struggled out into unhoped-for liberty. . . .

Life is a strange thing. Why this longing for life? It is a game which no man wins. To live is to toil hard and to suffer sore, till old age creeps heavily upon us and we throw down our hands on the cold ashes of dead fires. It is hard to live. In pain the babe sucks his first breath, in pain the old man gasps his last, and all his days are full of trouble and sorrow; yet he goes down to the open arms of death, stumbling, falling, with head turned backward, fighting to the last. And death is kind. It is only life and the things of life that hurt. Yet we love life and we hate death. It is very strange.

In the end, it seems to me that forgiveness may be the only realistic antidote we are offered in love, to combat the inescapable disappointments of intimacy." “Women’s sense of integrity seems to be entwined with an ethic of care, so that to see themselves as women as to see themselves in a relationship of connection…I believe that many modern women, my mother included, carry within them a whole secret New England cemetery, wherein that have quietly buried in many neat rows– the personal dreams they have given up for their families…(Women) have a sort of talent for changing form, enabling them to dissolve and then flow around the needs of their partners, or the needs of their children, or the needs of mere quotidian reality. They adjust, adapt, glide, accept.” “The cold ugly fact is that marriage does not benefit women as much as it benefits men. From studies, married men perform dazzingly better in life, live longer, accumulate more, excel at careers, report to be happier, less likely to die from a violent death, suffer less from alcoholism, drug abuse, and depression than single man…The reverse is not true. In fact, every fact is reverse, single women fare much better than married women. On average, married women take a 7% pay cut. All of this adds up to what Sociologists called the “Marriage Benefit Imbalance”…It is important to pause here and inspect why so women long for it (marriage) so deeply.

I was born free, and that I might live in freedom I chose the solitude of the fields; in the trees of the mountains I find society, the clear waters of the brooks are my mirrors, and to the trees and waters I make known my thoughts and charms. I am a fire afar off, a sword laid aside. Those whom I have inspired with love by letting them see me, I have by words undeceived, and if their longings live on hope—and I have given none to Chrysostom or to any other—it cannot justly be said that the death of any is my doing, for it was rather his own obstinacy than my cruelty that killed him; and if it be made a charge against me that his wishes were honourable, and that therefore I was bound to yield to them, I answer that when on this very spot where now his grave is made he declared to me his purity of purpose, I told him that mine was to live in perpetual solitude, and that the earth alone should enjoy the fruits of my retirement and the spoils of my beauty; and if, after this open avowal, he chose to persist against hope and steer against the wind, what wonder is it that he should sink in the depths of his infatuation? If I had encouraged him, I should be false; if I had gratified him, I should have acted against my own better resolution and purpose. He was persistent in spite of warning, he despaired without being hated. Bethink you now if it be reasonable that his suffering should be laid to my charge. Let him who has been deceived complain, let him give way to despair whose encouraged hopes have proved vain, let him flatter himself whom I shall entice, let him boast whom I shall receive; but let not him call me cruel or homicide to whom I make no promise, upon whom I practise no deception, whom I neither entice nor receive. It has not been so far the will of Heaven that I should love by fate, and to expect me to love by choice is idle. Let this general declaration serve for each of my suitors on his own account, and let it be understood from this time forth that if anyone dies for me it is not of jealousy or misery he dies, for she who loves no one can give no cause for jealousy to any, and candour is not to be confounded with scorn. Let him who calls me wild beast and basilisk, leave me alone as something noxious and evil; let him who calls me ungrateful, withhold his service; who calls me wayward, seek not my acquaintance; who calls me cruel, pursue me not; for this wild beast, this basilisk, this ungrateful, cruel, wayward being has no kind of desire to seek, serve, know, or follow them. If Chrysostom's impatience and violent passion killed him, why should my modest behaviour and circumspection be blamed? If I preserve my purity in the society of the trees, why should he who would have me preserve it among men, seek to rob me of it? I have, as you know, wealth of my own, and I covet not that of others; my taste is for freedom, and I have no relish for constraint; I neither love nor hate anyone; I do not deceive this one or court that, or trifle with one or play with another. The modest converse of the shepherd girls of these hamlets and the care of my goats are my recreations; my desires are bounded by these mountains, and if they ever wander hence it is to contemplate the beauty of the heavens, steps by which the soul travels to its primeval abode.

Tonight I Can Write Tonight I can write the saddest lines. Write, for example, 'The night is starry and the stars are blue and shiver in the distance.' The night wind revolves in the sky and sings. Tonight I can write the saddest lines. I loved her, and sometimes she loved me too. Through nights like this one I held her in my arms. I kissed her again and again under the endless sky. She loved me, sometimes I loved her too. How could one not have loved her great still eyes. Tonight I can write the saddest lines. To think that I do not have her. To feel that I have lost her. To hear the immense night, still more immense without her. And the verse falls to the soul like dew to the pasture. What does it matter that my love could not keep her. The night is starry and she is not with me. This is all. In the distance someone is singing. In the distance. My soul is not satisfied that it has lost her. My sight tries to find her as though to bring her closer. My heart looks for her, and she is not with me. The same night whitening the same trees. We, of that time, are no longer the same. I no longer love her, that's certain, but how I loved her. My voice tried to find the wind to touch her hearing. Another's. She will be another's. As she was before my kisses. Her voice, her bright body. Her infinite eyes. I no longer love her, that's certain, but maybe I love her. Love is so short, forgetting is so long. Because through nights like this one I held her in my arms my soul is not satisfied that it has lost her. Though this be the last pain that she makes me suffer and these the last verses that I write for her.

I, too, stood on the sacred image. For a moment this foot was on his face. It was on the face of the man who has been ever in my thoughts, on the face that was before me on the mountains, in my wanderings, in prison, on the best and most beautiful face that any man can ever know, on the face of him whom I have always longed to love. Even now that face is looking at me with eyes of pity from the plaque rubbed flat by many feet. « Trample ! » said those compassionate eyes. « Trample ! Your foot suffers in pain ; it must suffer like all the feet that have stepped on this plaque. But that pain alone is enough. I understand your pain and your suffering. It is for that reason that I am here. » « Lord, I resented your silence. » « I was not silent. I suffered beside you. »

Mr. Reese had told him that life, at its core, was a cruel burden because we had the knowledge that we were born to die. We were born with innocent eyes and those eyes had to see pain and death and deceit and violence and heartache. If we were lucky we lived long enough to see most everything we love die. But, he said, being honorable and truthful took a little of the sting out of it. It made life bearable. Mr. Reese said liars and cowards were the worst people to know because they broke your heart in a world that is built to break your heart. They poured gas on an already cruel and barely controllable fire.

And when I look around the apartment where I now am,—when I see Charlotte’s apparel lying before me, and Albert’s writings, and all those articles of furniture which are so familiar to me, even to the very inkstand which I am using,—when I think what I am to this family—everything. My friends esteem me; I often contribute to their happiness, and my heart seems as if it could not beat without them; and yet—if I were to die, if I were to be summoned from the midst of this circle, would they feel—or how long would they feel—the void which my loss would make in their existence? How long! Yes, such is the frailty of man, that even there, where he has the greatest consciousness of his own being, where he makes the strongest and most forcible impression, even in the memory, in the heart of his beloved, there also he must perish,—vanish,—and that quickly. I could tear open my bosom with vexation to think how little we are capable of influencing the feelings of each other. No one can communicate to me those sensations of love, joy, rapture, and delight which I do not naturally possess; and though my heart may glow with the most lively affection, I cannot make the happiness of one in whom the same warmth is not inherent. Sometimes I don’t understand how another can love her, is allowed to love her, since I love her so completely myself, so intensely, so fully, grasp nothing, know nothing, have nothing but her! I possess so much, but my love for her absorbs it all. I possess so much, but without her I have nothing. One hundred times have I been on the point of embracing her. Heavens! what a torment it is to see so much loveliness passing and repassing before us, and yet not dare to lay hold of it! And laying hold is the most natural of human instincts. Do not children touch everything they see? And I! Witness, Heaven, how often I lie down in my bed with a wish, and even a hope, that I may never awaken again! And in the morning, when I open my eyes, I behold the sun once more, and am wretched. If I were whimsical, I might blame the weather, or an acquaintance, or some personal disappointment, for my discontented mind; and then this insupportable load of trouble would not rest entirely upon myself. But, alas! I feel it too sadly; I am alone the cause of my own woe, am I not? Truly, my own bosom contains the source of all my pleasure. Am I not the same being who once enjoyed an excess of happiness, who at every step saw paradise open before him, and whose heart was ever expanded towards the whole world? And this heart is now dead; no sentiment can revive it. My eyes are dry; and my senses, no more refreshed by the influence of soft tears, wither and consume my brain. I suffer much, for I have lost the only charm of life: that active, sacred power which created worlds around me,—it is no more. When I look from my window at the distant hills, and behold the morning sun breaking through the mists, and illuminating the country around, which is still wrapped in silence, whilst the soft stream winds gently through the willows, which have shed their leaves; when glorious Nature displays all her beauties before me, and her wondrous prospects are ineffectual to extract one tear of joy from my withered heart,—I feel that in such a moment I stand like a reprobate before heaven, hardened, insensible, and unmoved. Oftentimes do I then bend my knee to the earth, and implore God for the blessing of tears, as the desponding labourer in some scorching climate prays for the dews of heaven to moisten his parched corn.

This life is a hospital in which each patient is possessed by the desire to change beds. One wants to suffer in front of the stove and another believes that he will get well near the window. It always seems to me that I will be better off there where I am not, and this question of moving about is one that I discuss endlessly with my soul "Tell me, my soul, my poor chilled soul, what would you think about going to live in Lisbon? It must be warm there, and you'll be able to soak up the sun like a lizard there. That city is on the shore; they say that it is built all out of marble, and that the people there have such a hatred of the vegetable, that they tear down all the trees. There's a country after your own heart -- a landscape made out of light and mineral, and liquid to reflect them!" My soul does not reply. "Because you love rest so much, combined with the spectacle of movement, do you want to come and live in Holland, that beatifying land? Perhaps you will be entertained in that country whose image you have so often admired in museums. What do you think of Rotterdam, you who love forests of masts and ships anchored at the foot of houses?" My soul remains mute. "Does Batavia please you more, perhaps? There we would find, after all, the European spirit married to tropical beauty." Not a word. -- Is my soul dead? Have you then reached such a degree of torpor that you are only happy with your illness? If that's the case, let us flee toward lands that are the analogies of Death. -- I've got it, poor soul! We'll pack our bags for Torneo. Let's go even further, to the far end of the Baltic. Even further from life if that is possible: let's go live at the pole. There the sun only grazes the earth obliquely, and the slow alternation of light and darkness suppresses variety and augments monotony, that half of nothingness. There we could take long baths in the shadows, while, to entertain us, the aurora borealis send us from time to time its pink sheaf of sparkling light, like the reflection of fireworks in Hell!" Finally, my soul explodes, and wisely she shrieks at me: "It doesn't matter where! It doesn't matter where! As long as it's out of this world!

Christ did not descend from the cross except into the grave. And why not otherwise? Wouldn’t it have put fine comical expressions on the faces of the scribes and chief priests and the soldiers if at that moment He had come down in power and glory? Why didn’t He do it? Why hasn’t He done it at any one of a thousand good times between then and now? I knew the answer. I knew it a long time before I could admit it, for all the suffering of the world is in it. He didn’t, He hasn’t, because from the moment He did, He would be the absolute tyrant of the world and we would be His slaves. Even those who hated Him and hated one another and hated their own souls would have to believe in Him then. From that moment the possibility that we might be bound to Him and He to us and us to one another by love forever would be ended. And so, I thought, He must forebear to reveal His power and glory by presenting Himself as Himself, and must be present only in the ordinary miracle of the existence of His creatures. Those who wish to see Him must see Him in the poor, the hungry, the hurt, the wordless creatures, the groaning and travailing beautiful world.

But why must the system go to such lengths to block our empathy? Why all the psychological acrobatics? The answer is simple: because we care about animals, and we don't want them to suffer. And because we eat them. Our values and behaviors are incongruent, and this incongruence causes us a certain degree of moral discomfort. In order to alleviate this discomfort, we have three choices: we can change our values to match our behaviors, we can change our behaviors to match our values, or we can change our perception of our behaviors so that they appear to match our values. It is around this third option that our schema of meat is shaped. As long as we neither value unnecessary animal suffering nor stop eating animals, our schema will distort our perceptions of animals and the meat we eat, so that we feel comfortable enough to consume them. And the system that constructs our schema of meat equips us with the means by which to do this.

Walt Whitman (1819–1892). Leaves of Grass. 1900. To You WHOEVER you are, I fear you are walking the walks of dreams, I fear these supposed realities are to melt from under your feet and hands; Even now, your features, joys, speech, house, trade, manners, troubles, follies, costume, crimes, dissipate away from you, Your true Soul and Body appear before me, They stand forth out of affairs—out of commerce, shops, law, science, work, forms, clothes, the house, medicine, print, buying, selling, eating, drinking, suffering, dying. Whoever you are, now I place my hand upon you, that you be my poem; I whisper with my lips close to your ear, I have loved many women and men, but I love none better than you. O I have been dilatory and dumb; I should have made my way straight to you long ago; I should have blabb’d nothing but you, I should have chanted nothing but you. I will leave all, and come and make the hymns of you; None have understood you, but I understand you; None have done justice to you—you have not done justice to yourself; None but have found you imperfect—I only find no imperfection in you; None but would subordinate you—I only am he who will never consent to subordinate you; I only am he who places over you no master, owner, better, God, beyond what waits intrinsically in yourself. Painters have painted their swarming groups, and the centre figure of all; From the head of the centre figure spreading a nimbus of gold-color’d light; But I paint myriads of heads, but paint no head without its nimbus of gold-color’d light; From my hand, from the brain of every man and woman it streams, effulgently flowing forever. O I could sing such grandeurs and glories about you! You have not known what you are—you have slumber’d upon yourself all your life; Your eye-lids have been the same as closed most of the time; What you have done returns already in mockeries; (Your thrift, knowledge, prayers, if they do not return in mockeries, what is their return?) The mockeries are not you; Underneath them, and within them, I see you lurk; I pursue you where none else has pursued you; Silence, the desk, the flippant expression, the night, the accustom’d routine, if these conceal you from others, or from yourself, they do not conceal you from me; The shaved face, the unsteady eye, the impure complexion, if these balk others, they do not balk me, The pert apparel, the deform’d attitude, drunkenness, greed, premature death, all these I part aside. There is no endowment in man or woman that is not tallied in you; There is no virtue, no beauty, in man or woman, but as good is in you; No pluck, no endurance in others, but as good is in you; No pleasure waiting for others, but an equal pleasure waits for you. As for me, I give nothing to any one, except I give the like carefully to you; I sing the songs of the glory of none, not God, sooner than I sing the songs of the glory of you. Whoever you are! claim your own at any hazard! These shows of the east and west are tame, compared to you; These immense meadows—these interminable rivers—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution. The hopples fall from your ankles—you find an unfailing sufficiency; Old or young, male or female, rude, low, rejected by the rest, whatever you are promulges itself; Through birth, life, death, burial, the means are provided, nothing is scanted; Through angers, losses, ambition, ignorance, ennui, what you are picks its way.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

Religious despair is often a defense against boredom and the daily grind of existence. Lacking intensity in our lives, we say that we are distant from God and then seek to make that distance into an intense experience. It is among the most difficult spiritual ailments to heal, because it is usually wholly illusory. There are definitely times when we must suffer God’s absence, when we are called to enter the dark night of the soul in order to pass into some new understanding of God, some deeper communion with him and with all creation. But this is very rare, and for the most part our dark nights of the soul are, in a way this is more pathetic than tragic, wishful thinking. God is not absent. He is everywhere in the world we are too dispirited to love. To feel him — to find him — does not usually require that we renounce all worldly possessions and enter a monastery, or give our lives over to some cause of social justice, or create some sort of sacred art, or begin spontaneously speaking in tongues. All to often the task to which we are called is simply to show a kindness to the irritating person in the cubicle next to us, say, or to touch the face of a spouse from whom we ourselves have been long absent, letting grace wake love from our intense, self-enclosed sleep.

What will bring peace is inward transformation, which will lead to outward action. Inward transformation is not isolation, is not withdrawal from outward action. On the contrary, there can be right action only when there is right thinking and there is no right thinking when there is no self-knowledge. Without knowing yourself, there is no peace. An Ideal is merely an escape, an avoidance of what is, a contradiction of what is. An ideal prevents direct action upon what is. To have peace, we will have to love, we will have to begin not to live an ideal life but to see things as they are and act upon them, transform them. As long as each one of us is seeking psychological security, the physiological security we need; food, clothing and shelter, is destroyed. Some of you will nod your heads and say, “I agree”, and go outside and do exactly the same as you have been doing for the last ten or twenty years. Your agreement is merely verbal and has no significance, for the world’s miseries and wars are not going to be stopped by your casual assent. They will be only stopped when you realize the danger, when you realize your responsibility, when you do not leave it to somebody else. If you realize the suffering, if you see the urgency of immediate action and do not postpone, then you will transform yourself.

That longing in the heart of a woman to share life together as a great adventure-that comes straight from the heart of God, who also longs for this. He does not want to be an option in our lives. He does not want to be an appendage, a tagalong. Neither does any woman. God is essential. He wants us to need him-desperately. Eve is essential. She has an irreplaceable role to play. And so you'll see that women are endowed with fierce devotion, an ability to suffer great hardships, a vision to make the world a better place.The vast desire and capacity a woman has for intimate relationships tells us of God's vast desire and capacity for intimate relationships. In fact, this may be The most important thing we ever learn about God--the He yearns for relationship with us. "Now this is eternal life: that they may know you, the only true God" (John 17:3). The whole story of the Bible is a love story between God and His people. He yearns for us. He cares. He has a tender heart.

Now, for example, people with freckles aren’t thought of as a minority by the nonfreckled. They aren’t a minority in the sense we’re talking about. And why aren’t they? Because a minority is only thought of as a minority when it constitutes some kind of a threat to the majority, real or imaginary. And no threat is ever quite imaginary. Anyone here disagree with that? If you do, just ask yourself, What would this particular minority do if it suddenly became the majority overnight? You see what I mean? Well, if you don’t – think it over! “All right. Now along come the liberals – including everybody in this room, I trust – and they say, ‘Minorities are just people, like us.’ Sure, minorities are people – people, not angels. Sure, they’re like us – but not exactly like us; that’s the all-too- familiar state of liberal hysteria in which you begin to kid yourself you honestly cannot see any difference between a Negro and a Swede….” (Why, oh why daren’t George say “between Estelle Oxford and Buddy Sorensen”? Maybe, if he did dare, there would be a great atomic blast of laughter, and everybody would embrace, and the kingdom of heaven would begin, right here in classroom. But then again, maybe it wouldn’t.) “So, let’s face it, minorities are people who probably look and act and – think differently from us and hay faults we don’t have. We may dislike the way they look and act, and we may hate their faults. And it’s better if we admit to disliking and hating them than if we try to smear our feelings over with pseudo liberal sentimentality. If we’re frank about our feelings, we have a safety valve; and if we have a safety valve, we’re actually less likely to start persecuting. I know that theory is unfashionable nowadays. We all keep trying to believe that if we ignore something long enough it’ll just vanish…. “Where was I? Oh yes. Well, now, suppose this minority does get persecuted, never mind why – political, economic, psychological reasons. There always is a reason, no matter how wrong it is – that’s my point. And, of course, persecution itself is always wrong; I’m sure we all agree there. But the worst of it is, we now run into another liberal heresy. Because the persecuting majority is vile, says the liberal, therefore the persecuted minority must be stainlessly pure. Can’t you see what nonsense that is? What’s to prevent the bad from being persecuted by the worse? Did all the Christian victims in the arena have to be saints? “And I’ll tell you something else. A minority has its own kind of aggression. It absolutely dares the majority to attack it. It hates the majority–not without a cause, I grant you. It even hates the other minorities, because all minorities are in competition: each one proclaims that its sufferings are the worst and its wrongs are the blackest. And the more they all hate, and the more they’re all persecuted, the nastier they become! Do you think it makes people nasty to be loved? You know it doesn’t! Then why should it make them nice to be loathed? While you’re being persecuted, you hate what’s happening to You, you hate the people who are making it happen; you’re in a world of hate. Why, you wouldn’t recognize love if you met it! You’d suspect love! You’d think there was something behind it – some motive – some trick…

The night following the reading, Gansey woke up to a completely unfamiliar sound and fumbled for his glasses. It sounded a little like one of his roommates was being killed by a possum, or possibly the final moments of a fatal cat fight. He wasn’t certain of the specifics, but he was sure death was involved. Noah stood in the doorway to his room, his face pathetic and long-suffering. “Make it stop,” he said. Ronan’s room was sacred, and yet here Gansey was, twice in the same weak, pushing the door open. He found the lamp on and Ronan hunched on the bed, wearing only boxers. Six months before, Ronan had gotten the intricate black tattoo that covered most of his back and snaked up his neck, and now the monochromatic lines of it were stark in the claustrophobic lamplight, more real than anything else in the room. It was a peculiar tattoo, both vicious and lovely, and every time Gansey saw it, he saw something different in the pattern. Tonight, nestled in an inked glen of wicked, beautiful flowers, was a beak where before he’d seen a scythe. The ragged sound cut through the apartment again. “What fresh hell is this?” Gansey asked pleasantly. Ronan was wearing headphones as usual, so Gansey stretched forward far enough to tug them down around his neck. Music wailed faintly into the air. Ronan lifted his head. As he did, the wicked flowers on his back shifted and hid behind his sharp shoulder blades. In his lap was the half-formed raven, its head tilted back, beak agape. “I thought we were clear on what a closed door meant,” Ronan said. He held a pair of tweezers in one hand. “I thought we were clear that night was for sleeping.” Ronan shrugged. “Perhaps for you.” “Not tonight. Your pterodactyl woke me. Why is it making that sound?” In response, Ronan dipped the tweezers into a plastic baggy on the blanket in front of him. Gansey wasn’t certain he wanted to know what the gray substance was in the tweezers’ grasp. As soon as the raven heard the rustle of the bag, it made the ghastly sound again—a rasping squeal that became a gurgle as it slurped down the offering. At once, it inspired both Gansey’s compassion and his gag reflex. “Well, this is not going to do,” he said. “You’re going to have to make it stop.” “She has to be fed,” Ronan replied. The ravel gargled down another bite. This time it sounded a lot like vacuuming potato salad. “It’s only every two hours for the first six weeks.” “Can’t you keep her downstairs?” In reply, Ronan half-lifted the little bird toward him. “You tell me.

So that you will hear me my words sometimes grow thin as the tracks of the gulls on the beaches. Necklace, drunken bell for your hands smooth as grapes. And I watch my words from a long way off. They are more yours than mine. They climb on my old suffering like ivy. It climbs the same way on damp walls. You are to blame for this cruel sport. They are fleeing from my dark lair. You fill everything, you fill everything. Before you they peopled the solitude that you occupy, and they are more used to my sadness than you are. Now I want them to say what I want to say to you to make you hear as I want you to hear me. The wind of anguish still hauls on them as usual. Sometimes hurricanes of dreams still knock them over. You listen to other voices in my painful voice. Lament of old mouths, blood of old supplications. Love me, companion. Don't forsake me. Follow me. Follow me, companion, on this wave of anguish. But my words become stained with your love. You occupy everything, you occupy everything. I am making them into an endless necklace for your white hands, smooth as grapes.

The Greek word for "return" is nostos. Algos means "suffering." So nostalgia is the suffering caused by an unappeased yearning to return. To express that fundamental notion most Europeans can utilize a word derived from the Greek (nostalgia, nostalgie) as well as other words with roots in their national languages: añoranza, say the Spaniards; saudade, say the Portuguese. In each language these words have a different semantic nuance. Often they mean only the sadness caused by the impossibility of returning to one's country: a longing for country, for home. What in English is called "homesickness." Or in German: Heimweh. In Dutch: heimwee. But this reduces that great notion to just its spatial element. One of the oldest European languages, Icelandic (like English) makes a distinction between two terms: söknuour: nostalgia in its general sense; and heimprá: longing for the homeland. Czechs have the Greek-derived nostalgie as well as their own noun, stesk, and their own verb; the most moving, Czech expression of love: styska se mi po tobe ("I yearn for you," "I'm nostalgic for you"; "I cannot bear the pain of your absence"). In Spanish añoranza comes from the verb añorar (to feel nostalgia), which comes from the Catalan enyorar, itself derived from the Latin word ignorare (to be unaware of, not know, not experience; to lack or miss), In that etymological light nostalgia seems something like the pain of ignorance, of not knowing. You are far away, and I don't know what has become of you. My country is far away, and I don't know what is happening there. Certain languages have problems with nostalgia: the French can only express it by the noun from the Greek root, and have no verb for it; they can say Je m'ennuie de toi (I miss you), but the word s'ennuyer is weak, cold -- anyhow too light for so grave a feeling. The Germans rarely use the Greek-derived term Nostalgie, and tend to say Sehnsucht in speaking of the desire for an absent thing. But Sehnsucht can refer both to something that has existed and to something that has never existed (a new adventure), and therefore it does not necessarily imply the nostos idea; to include in Sehnsucht the obsession with returning would require adding a complementary phrase: Sehnsucht nach der Vergangenheit, nach der verlorenen Kindheit, nach der ersten Liebe (longing for the past, for lost childhood, for a first love).

I can write the saddest lines tonight. Write for example: ‘The night is fractured and they shiver, blue, those stars, in the distance’ The night wind turns in the sky and sings. I can write the saddest lines tonight. I loved her, sometimes she loved me too. On nights like these I held her in my arms. I kissed her greatly under the infinite sky. She loved me, sometimes I loved her too. How could I not have loved her huge, still eyes. I can write the saddest lines tonight. To think I don’t have her, to feel I have lost her. Hear the vast night, vaster without her. Lines fall on the soul like dew on the grass. What does it matter that I couldn’t keep her. The night is fractured and she is not with me. That is all. Someone sings far off. Far off, my soul is not content to have lost her. As though to reach her, my sight looks for her. My heart looks for her: she is not with me The same night whitens, in the same branches. We, from that time, we are not the same. I don’t love her, that’s certain, but how I loved her. My voice tried to find the breeze to reach her. Another’s kisses on her, like my kisses. Her voice, her bright body, infinite eyes. I don’t love her, that’s certain, but perhaps I love her. Love is brief: forgetting lasts so long. Since, on these nights, I held her in my arms, my soul is not content to have lost her. Though this is the last pain she will make me suffer, and these are the last lines I will write for her.

When the gap between the world of the city and the world my grandfather had presented to me as right and good became too wide and depressing to tolerate, I'd turn to my other great love, which was pulp adventure fiction. Despite the fact that [he] would have had nothing but scorn and loathing for all of those violent and garish magazines, there was a sort of prevailing morality in them that I'm sure he would have responded to. The world of Doc Savage and The Shadow was one of absolute values, where what was good was never in the slightest doubt and where what was evil inevitably suffered some fitting punishment. The notion of good and justice espoused by Lamont Cranston with his slouch hat and blazing automatics seemed a long way from that of the fierce and taciturn old man I remembered sitting up alone into the Montana night with no company save his bible, but I can't help feeling that if the two had ever met they'd have found something to talk about. For my part, all those brilliant and resourceful sleuths and heroes offered a glimpse of a perfect world where morality worked the way it was meant to. Nobody in Doc Savage's world ever killed themselves except thwarted kamikaze assassins or enemy spies with cyanide capsules. Which world would you rather live in, if you had the choice?

Well, my dear sisters, the gospel is the good news that can free us from guilt. We know that Jesus experienced the totality of mortal existence in Gethsemane. It's our faith that he experienced everything- absolutely everything. Sometimes we don't think through the implications of that belief. We talk in great generalities about the sins of all humankind, about the suffering of the entire human family. But we don't experience pain in generalities. We experience it individually. That means he knows what it felt like when your mother died of cancer- how it was for your mother, how it still is for you. He knows what it felt like to lose the student body election. He knows that moment when the brakes locked and the car started to skid. He experienced the slave ship sailing from Ghana toward Virginia. He experienced the gas chambers at Dachau. He experienced Napalm in Vietnam. He knows about drug addiction and alcoholism. Let me go further. There is nothing you have experienced as a woman that he does not also know and recognize. On a profound level, he understands the hunger to hold your baby that sustains you through pregnancy. He understands both the physical pain of giving birth and the immense joy. He knows about PMS and cramps and menopause. He understands about rape and infertility and abortion. His last recorded words to his disciples were, "And, lo, I am with you always, even unto the end of the world." (Matthew 28:20) He understands your mother-pain when your five-year-old leaves for kindergarten, when a bully picks on your fifth-grader, when your daughter calls to say that the new baby has Down syndrome. He knows your mother-rage when a trusted babysitter sexually abuses your two-year-old, when someone gives your thirteen-year-old drugs, when someone seduces your seventeen-year-old. He knows the pain you live with when you come home to a quiet apartment where the only children are visitors, when you hear that your former husband and his new wife were sealed in the temple last week, when your fiftieth wedding anniversary rolls around and your husband has been dead for two years. He knows all that. He's been there. He's been lower than all that. He's not waiting for us to be perfect. Perfect people don't need a Savior. He came to save his people in their imperfections. He is the Lord of the living, and the living make mistakes. He's not embarrassed by us, angry at us, or shocked. He wants us in our brokenness, in our unhappiness, in our guilt and our grief. You know that people who live above a certain latitude and experience very long winter nights can become depressed and even suicidal, because something in our bodies requires whole spectrum light for a certain number of hours a day. Our spiritual requirement for light is just as desperate and as deep as our physical need for light. Jesus is the light of the world. We know that this world is a dark place sometimes, but we need not walk in darkness. The people who sit in darkness have seen a great light, and the people who walk in darkness can have a bright companion. We need him, and He is ready to come to us, if we'll open the door and let him.

Call themselves?" asked Yama. "You are wrong, Sam, Godhood is more than a name. It is a condition of being. One does not achieve it merely by being immortal, for even the lowliest laborer in the fields may achieve continuity of existence. Is it then the conditioning of an Aspect? No. Any competent hypnotist can play games with the self-image. Is it the raising up of an Attribute? Of course not. I can design machines more powerful and more accurate than any faculty a man may cultivate. Being a god is the quality of being able to be yourself to such an extent that your passions correspond with the forces of the universe, so that those who look upon you know this without hearing your name spoken. Some ancient poet said that the world is full of echoes and correspondences. Another wrote a long poem of an inferno, wherein each man suffered a torture which coincided in nature with those forces which had ruled his life. Being a god is being able to recognize within one's self these things that are important, and then to strike the single note that brings them into alignment with everything else that exists. Then, beyond morals or logic or esthetics, one is wind or fire, the sea, the mountains, rain, the sun or the stars, the flight of an arrow, the end of a day, the clasp of love. One rules through one's ruling passions. Those who look upon gods then say, without even knowing their names, 'He is Fire. She is Dance. He is Destruction. She is Love.' So, to reply to your statement, they do not call themselves gods. Everyone else does, though, everyone who beholds them." "So they play that on their fascist banjos, eh?" "You choose the wrong adjective." "You've already used up all the others.

Origins Of Cptsd How do traumatically abused and/or abandoned children develop Cptsd? While the origin of Cptsd is most often associated with extended periods of physical and/or sexual abuse in childhood, my observations convince me that ongoing verbal and emotional abuse also causes it. Many dysfunctional parents react contemptuously to a baby or toddler’s plaintive call for connection and attachment. Contempt is extremely traumatizing to a child, and at best, extremely noxious to an adult. Contempt is a toxic cocktail of verbal and emotional abuse, a deadly amalgam of denigration, rage and disgust. Rage creates fear, and disgust creates shame in the child in a way that soon teaches her to refrain from crying out, from ever asking for attention. Before long, the child gives up on seeking any kind of help or connection at all. The child’s bid for bonding and acceptance is thwarted, and she is left to suffer in the frightened despair of abandonment. Particularly abusive parents deepen the abandonment trauma by linking corporal punishment with contempt. Slaveholders and prison guards typically use contempt and scorn to destroy their victims’ self-esteem. Slaves, prisoners, and children, who are made to feel worthless and powerless devolve into learned helplessness and can be controlled with far less energy and attention. Cult leaders also use contempt to shrink their followers into absolute submission after luring them in with brief phases of fake unconditional love.

Every Day You Play.... Every day you play with the light of the universe. Subtle visitor, you arrive in the flower and the water, You are more than this white head that I hold tightly as a bunch of flowers, every day, between my hands. You are like nobody since I love you. Let me spread you out among yellow garlands. Who writes your name in letters of smoke among the stars of the south? Oh let me remember you as you were before you existed. Suddenly the wind howls and bangs at my shut window. The sky is a net crammed with shadowy fish. Here all the winds let go sooner or later, all of them. The rain takes off her clothes. The birds go by, fleeing. The wind.  The wind. I alone can contend against the power of men. The storm whirls dark leaves and turns loose all the boats that were moored last night to the sky. You are here.  Oh, you do not run away. You will answer me to the last cry. Curl round me as though you were frightened. Even so, a strange shadow once ran through your eyes. Now, now too, little one, you bring me honeysuckle, and even your breasts smell of it. While the sad wind goes slaughtering butterflies I love you, and my happiness bites the plum of your mouth. How you must have suffered getting accustomed to me, my savage, solitary soul, my name that sends them all running. So many times we have seen the morning star burn, kissing our eyes, and over our heads the grey light unwinds in turning fans. My words rained over you, stroking you. A long time I have loved the sunned mother-of-pearl of your body. Until I even believe that you own the universe. I will bring you happy flowers from the mountains, bluebells, dark hazels, and rustic baskets of kisses. I want to do with you what spring does with the cherry trees.

What I Have Lived For Three passions, simple but overwhelmingly strong, have governed my life: the longing for love, the search for knowledge, and unbearable pity for the suffering of mankind. These passions, like great winds, have blown me hither and thither, in a wayward course, over a great ocean of anguish, reaching to the very verge of despair. I have sought love, first, because it brings ecstasy - ecstasy so great that I would often have sacrificed all the rest of life for a few hours of this joy. I have sought it, next, because it relieves loneliness--that terrible loneliness in which one shivering consciousness looks over the rim of the world into the cold unfathomable lifeless abyss. I have sought it finally, because in the union of love I have seen, in a mystic miniature, the prefiguring vision of the heaven that saints and poets have imagined. This is what I sought, and though it might seem too good for human life, this is what--at last--I have found. With equal passion I have sought knowledge. I have wished to understand the hearts of men. I have wished to know why the stars shine. And I have tried to apprehend the Pythagorean power by which number holds sway above the flux. A little of this, but not much, I have achieved. Love and knowledge, so far as they were possible, led upward toward the heavens. But always pity brought me back to earth. Echoes of cries of pain reverberate in my heart. Children in famine, victims tortured by oppressors, helpless old people a burden to their sons, and the whole world of loneliness, poverty, and pain make a mockery of what human life should be. I long to alleviate this evil, but I cannot, and I too suffer. This has been my life. I have found it worth living, and would gladly live it again if the chance were offered me.

It isn’t Easter,” he said, “but this week has caused me to think a lot about the Easter story. Not the glorious resurrection that we celebrate on Easter Sunday but the darkness that came before. I know of no darker moment in the Bible than the moment Jesus in his agony on the cross cries out, ‘Father, why have you forsaken me?’ Darker even than his death not long after because in death Jesus at last gave himself over fully to the divine will of God. But in that moment of his bitter railing he must have felt betrayed and completely abandoned by his father, a father he’d always believed loved him deeply and absolutely. How terrible that must have been and how alone he must have felt. In dying all was revealed to him, but alive Jesus like us saw with mortal eyes, felt the pain of mortal flesh, and knew the confusion of imperfect mortal understanding. “I see with mortal eyes. My mortal heart this morning is breaking. And I do not understand. “I confess that I have cried out to God, ‘Why have you forsaken me?’ ” Here my father paused and I thought he could not continue. But after a long moment he seemed to gather himself and went on. “When we feel abandoned, alone, and lost, what’s left to us? What do I have, what do you have, what do any of us have left except the overpowering temptation to rail against God and to blame him for the dark night into which he’s led us, to blame him for our misery, to blame him and cry out against him for not caring? What’s left to us when that which we love most has been taken? “I will tell you what’s left, three profound blessings. In his first letter to the Corinthians, Saint Paul tells us exactly what they are: faith, hope, and love. These gifts, which are the foundation of eternity, God has given to us and he’s given us complete control over them. Even in the darkest night it’s still within our power to hold to faith. We can still embrace hope. And although we may ourselves feel unloved we can still stand steadfast in our love for others and for God. All this is in our control. God gave us these gifts and he does not take them back. It is we who choose to discard them. “In your dark night, I urge you to hold to your faith, to embrace hope, and to bear your love before you like a burning candle, for I promise that it will light your way. “And whether you believe in miracles or not, I can guarantee that you will experience one. It may not be the miracle you’ve prayed for. God probably won’t undo what’s been done. The miracle is this: that you will rise in the morning and be able to see again the startling beauty of the day. “Jesus suffered the dark night and death and on the third day he rose again through the grace of his loving father. For each of us, the sun sets and the sun also rises and through the grace of our Lord we can endure our own dark night and rise to the dawning of a new day and rejoice. “I invite you, my brothers and sisters, to rejoice with me in the divine grace of the Lord and in the beauty of this morning, which he has given us.

I. My first thought was, he lied in every word, That hoary cripple, with malicious eye Askance to watch the workings of his lie On mine, and mouth scarce able to afford Suppression of the glee, that pursed and scored Its edge, at one more victim gained thereby. II. What else should he be set for, with his staff? What, save to waylay with his lies, ensnare All travellers who might find him posted there, And ask the road? I guessed what skull-like laugh Would break, what crutch 'gin write my epitaph For pastime in the dusty thoroughfare. III. If at his counsel I should turn aside Into that ominous tract which, all agree, Hides the Dark Tower. Yet acquiescingly I did turn as he pointed, neither pride Now hope rekindling at the end descried, So much as gladness that some end might be. IV. For, what with my whole world-wide wandering, What with my search drawn out through years, my hope Dwindled into a ghost not fit to cope With that obstreperous joy success would bring, I hardly tried now to rebuke the spring My heart made, finding failure in its scope. V. As when a sick man very near to death Seems dead indeed, and feels begin and end The tears and takes the farewell of each friend, And hears one bit the other go, draw breath Freelier outside, ('since all is o'er,' he saith And the blow fallen no grieving can amend;') VI. When some discuss if near the other graves be room enough for this, and when a day Suits best for carrying the corpse away, With care about the banners, scarves and staves And still the man hears all, and only craves He may not shame such tender love and stay. VII. Thus, I had so long suffered in this quest, Heard failure prophesied so oft, been writ So many times among 'The Band' to wit, The knights who to the Dark Tower's search addressed Their steps - that just to fail as they, seemed best, And all the doubt was now - should I be fit? VIII. So, quiet as despair I turned from him, That hateful cripple, out of his highway Into the path he pointed. All the day Had been a dreary one at best, and dim Was settling to its close, yet shot one grim Red leer to see the plain catch its estray. IX. For mark! No sooner was I fairly found Pledged to the plain, after a pace or two, Than, pausing to throw backwards a last view O'er the safe road, 'twas gone; grey plain all round; Nothing but plain to the horizon's bound. I might go on, naught else remained to do. X. So on I went. I think I never saw Such starved ignoble nature; nothing throve: For flowers - as well expect a cedar grove! But cockle, spurge, according to their law Might propagate their kind with none to awe, You'd think; a burr had been a treasure trove. XI. No! penury, inertness and grimace, In some strange sort, were the land's portion. 'See Or shut your eyes,' said Nature peevishly, It nothing skills: I cannot help my case: Tis the Last Judgement's fire must cure this place Calcine its clods and set my prisoners free.

We have time for everything: to sleep, to run from one place to another, to regret having mistaken and to mistake again, to judge the others and to forgive ourselves we have time for reading and writing, for making corrections to our texts, to regret ever having written we have time to make plans and time not to respect them, we have time for ambitions and sicknesses, time to blame the destiny and the details, we have time to watch the clouds, advertisements or some ordinary accident, we have time to chase our wonders away and to postpone the answers, we have time to break a dream to pieces and then to reinvent it, we have time to make friends, to lose friends, we have time to receive lessons and forget them afterwards, we have time to receive gifts and not to understand them. We have time for them all. There is no time for just a bit of tenderness. When we are aware about to do this we die. I’ve learned that you cannot make someone love you; All you can do is to be a loved person. the rest … depends on the others. I’ve learned that as much as I care others might not care. I’ve learned that it takes years to earn trust and just a few seconds to lose it. I’ve learned that it does not matter WHAT you have in your life but WHO you have. I’ve learned that your charm is useful for about 15 minutes Afterwards, you should better know something. I’ve learned that no matter how you cut it, everything has two sides! I’ve learned that you should separate from your loved ones with warm words It might be the last time you see them! I’ve learned that you can still continue for a long time after saying you cannot continue anymore I’ve learned that heroes are those who do what they have to do, when they have to do it, regardless the consequences I’ve learned that there are people who love But do not know how to show it ! I’ve learned that when I am upset I have the RIGHT to be upset But not the right to be bad! I’ve learned that real friendship continues to exist despite the distance And this is true also for REAL LOVE !!! I’ve learned that if someone does not love you like you want them to It does not mean that they do not love you with all their heart. I’ve learned that no matter how good of a friend someone is for you that person will hurt you every now and then and that you have to forgive him. I’ve learned that it is not enough to be forgiven by others Sometimes you have to learn to forgive yourself. I’ve learned that no matter how much you suffer, The world will not stop for your pain. I’ve learned that the past and the circumstances might have an influence on your personality But that YOU are responsible for what you become !!! I’ve learned that if two people have an argument it does not mean that they do not love each other I’ve learned that sometimes you have to put on the first place the person, not the facts I’ve learned that two people can look at the same thing and can see something totally different I’ve learned that regardless the consequences those WHO ARE HONEST with themselves go further in life. I’ve learned that life can be changed in a few hours by people who do not even know you. I’ve learned that even when you think there is nothing more you can give when a friend calls you, you will find the strength to help him. I’ve learned that writing just like talking can ease the pains of the soul ! I’ve learned that those whom you love the most are taken away from you too soon … I’ve learned that it is too difficult to realise where to draw the line between being friendly, not hurting people and supporting your oppinions. I’ve learned to love to be loved.

When reading the history of the Jewish people, of their flight from slavery to death, of their exchange of tyrants, I must confess that my sympathies are all aroused in their behalf. They were cheated, deceived and abused. Their god was quick-tempered unreasonable, cruel, revengeful and dishonest. He was always promising but never performed. He wasted time in ceremony and childish detail, and in the exaggeration of what he had done. It is impossible for me to conceive of a character more utterly detestable than that of the Hebrew god. He had solemnly promised the Jews that he would take them from Egypt to a land flowing with milk and honey. He had led them to believe that in a little while their troubles would be over, and that they would soon in the land of Canaan, surrounded by their wives and little ones, forget the stripes and tears of Egypt. After promising the poor wanderers again and again that he would lead them in safety to the promised land of joy and plenty, this God, forgetting every promise, said to the wretches in his power:—'Your carcasses shall fall in this wilderness and your children shall wander until your carcasses be wasted.' This curse was the conclusion of the whole matter. Into this dust of death and night faded all the promises of God. Into this rottenness of wandering despair fell all the dreams of liberty and home. Millions of corpses were left to rot in the desert, and each one certified to the dishonesty of Jehovah. I cannot believe these things. They are so cruel and heartless, that my blood is chilled and my sense of justice shocked. A book that is equally abhorrent to my head and heart, cannot be accepted as a revelation from God. When we think of the poor Jews, destroyed, murdered, bitten by serpents, visited by plagues, decimated by famine, butchered by each, other, swallowed by the earth, frightened, cursed, starved, deceived, robbed and outraged, how thankful we should be that we are not the chosen people of God. No wonder that they longed for the slavery of Egypt, and remembered with sorrow the unhappy day when they exchanged masters. Compared with Jehovah, Pharaoh was a benefactor, and the tyranny of Egypt was freedom to those who suffered the liberty of God. While reading the Pentateuch, I am filled with indignation, pity and horror. Nothing can be sadder than the history of the starved and frightened wretches who wandered over the desolate crags and sands of wilderness and desert, the prey of famine, sword, and plague. Ignorant and superstitious to the last degree, governed by falsehood, plundered by hypocrisy, they were the sport of priests, and the food of fear. God was their greatest enemy, and death their only friend. It is impossible to conceive of a more thoroughly despicable, hateful, and arrogant being, than the Jewish god. He is without a redeeming feature. In the mythology of the world he has no parallel. He, only, is never touched by agony and tears. He delights only in blood and pain. Human affections are naught to him. He cares neither for love nor music, beauty nor joy. A false friend, an unjust judge, a braggart, hypocrite, and tyrant, sincere in hatred, jealous, vain, and revengeful, false in promise, honest in curse, suspicious, ignorant, and changeable, infamous and hideous:—such is the God of the Pentateuch.

The season of the world before us will be like no other in the history of mankind. Satan has unleashed every evil, every scheme, every blatant, vile perversion ever known to man in any generation. Just as this is the dispensation of the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world: wealth cannot provide it, enforcement agencies cannot assure it, membership in this Church alone cannot bring it. As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us. There are hosts of unseen sentinels watching over and guarding our temples. Angels attend every door. As it was in the days of Elisha, so it will be for us: “Those that be with us are more than they that be against us.” Before the Savior comes the world will darken. There will come a period of time where even the elect will lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure within these walls. The saints will come here not only to do vicarious work, but to find a haven of peace. They will long to bring their children here for safety’s sake. I believe we may well have living on the earth now or very soon the boy or babe who will be the prophet of the Church when the Savior comes. Those who will sit in the Quorum of Twelve Apostles are here. There are many in our homes and communities who will have apostolic callings. We must keep them clean, sweet and pure in an oh so wicked world. There will be greater hosts of unseen beings in the temple. Prophets of old as well as those in this dispensation will visit the temples. Those who attend will feel their strength and feel their companionship. We will not be alone in our temples. Our garments worn as instructed will clothe us in a manner as protective as temple walls. The covenants and ordinances will fill us with faith as a living fire. In a day of desolating sickness, scorched earth, barren wastes, sickening plagues, disease, destruction, and death, we as a people will rest in the shade of trees, we will drink from the cooling fountains. We will abide in places of refuge from the storm, we will mount up as on eagle’s wings, we will be lifted out of an insane and evil world. We will be as fair as the sun and clear as the moon. The Savior will come and will honor his people. Those who are spared and prepared will be a temple-loving people. They will know Him. They will cry out, “Blessed be the name of He that cometh in the name of the Lord; thou are my God and I will bless thee; thou are my God and I will exalt thee.” Our children will bow down at His feet and worship Him as the Lord of Lords, the King of Kings. They will bathe His feet with their tears and He will weep and bless them for having suffered through the greatest trials ever known to man. His bowels will be filled with compassion and His heart will swell wide as eternity and He will love them. He will bring peace that will last a thousand years and they will receive their reward to dwell with Him. Let us prepare them with faith to surmount every trial and every condition. We will do it in these holy, sacred temples. Come, come, oh come up to the temples of the Lord and abide in His presence.

The idea of humanity becomes more and more of a power in the civilized world, and, owing to the expansion and increasing speed of means of communication, and also owing to the influence, still more material than moral, of civilization upon barbarous peoples, this idea of humanity begins to take hold even of the minds of uncivilized nations. This idea is the invisible power of our century, with which the present powers — the States — must reckon. They cannot submit to it of their own free will because such submission on their part would be equivalent to suicide, since the triumph of humanity can be realized only through the destruction of the States. But the States can no longer deny this idea nor openly rebel against it, for having now grown too strong, it may finally destroy them. In the face of this fainful alternative there remains only one way out: and that is hypocrisy. The States pay their outward respects to this idea of humanity; they speak and apparently act only in the name of it, but they violate it every day. This, however, should not be held against the States. They cannot act otherwise, their position having become such that they can hold their own only by lying. Diplomacy has no other mission. Therefore what do we see? Every time a State wants to declare war upon another State, it starts off by launching a manifesto addressed not only to its own subjects but to the whole world. In this manifesto it declares that right and justice are on its side, and it endeavors to prove that it is actuated only by love of peace and humanity and that, imbued with generous and peaceful sentiments, it suffered for a long time in silence until the mounting iniquity of its enemy forced it to bare its sword. At the same time it vows that, disdainful of all material conquest and not seeking any increase in territory, it will put and end to this war as soon as justice is reestablished. And its antagonist answers with a similar manifesto, in which naturally right, justice, humanity, and all the generous sentiments are to be found respectively on its side. Those mutually opposed manifestos are written with the same eloquence, they breathe the same virtuous indignation, and one is just as sincere as the other; that is to say both of them are equally brazen in their lies, and it is only fools who are deceived by them. Sensible persons, all those who have had some political experience, do not even take the trouble of reading such manifestos. On the contrary, they seek ways to uncover the interests driving both adversaries into this war, and to weigh the respective power of each of them in order to guess the outcome of the struggle. Which only goes to prove that moral issues are not at stake in such wars.

He had not stopped looking into her eyes, and she showed no signs of faltering. He gave a deep sigh and recited: "O sweet treasures, discovered to my sorrow." She did not understand. "It is a verse by the grandfather of my great-great-grandmother," he explained. "He wrote three eclogues, two elegies, five songs, and forty sonnets. Most of them for a Portuguese lady of very ordinary charms who was never his, first because he was married, and then because she married another man and died before he did." "Was he a priest too?" "A soldier," he said. Something stirred in the heart of Sierva María, for she wanted to hear the verse again. He repeated it, and this time he continued, in an intense, well-articulated voice, until he had recited the last of the forty sonnets by the cavalier of amours and arms Don Garcilaso de la Vega, killed in his prime by a stone hurled in battle.When he had finished, Cayetano took Sierva María's hand and placed it over his heart. She felt the internal clamor of his suffering. "I am always in this state," he said. And without giving his panic an opportunity, he unburdened himself of the dark truth that did not permit him to live. He confessed that every moment was filled with thoughts of her, that everything he ate and drank tasted of her, that she was his life, always and everywhere, as only God had the right and power to be, and that the supreme joy of his heart would be to die with her. He continued to speak without looking at her, with the same fluidity and passion as when he recited poetry, until it seemed to him that Sierva María was sleeping. But she was awake, her eyes, like those of a startled deer, fixed on him. She almost did not dare to ask: "And now?" "And now nothing," he said. "It is enough for me that you know." He could not go on. Weeping in silence, he slipped his arm beneath her head to serve as a pillow, and she curled up at his side. And so they remained, not sleeping, not talking, until the roosters began to crow and he had to hurry to arrive in time for five-o'clock Mass. Before he left, Sierva María gave him the beautiful necklace of Oddúa: eighteen inches of mother-of-pearl and coral beads. Panic had been replaced by the yearning in his heart. Delaura knew no peace, he carried out his tasks in a haphazard way, he floated until the joyous hour when he escaped the hospital to see Sierva María. He would reach the cell gasping for breath, soaked by the perpetual rains, and she would wait for him with so much longing that only his smile allowed her to breathe again. One night she took the initiative with the verses she had learned after hearing them so often. 'When I stand and contemplate my fate and see the path along which you have led me," she recited. And asked with a certain slyness: "What's the rest of it?" "I reach my end, for artless I surrendered to one who is my undoing and my end," he said. She repeated the lines with the same tenderness, and so they continued until the end of the book, omitting verses, corrupting and twisting the sonnets to suit themselves, toying with them with the skill of masters. They fell asleep exhausted. At five the warder brought in breakfast, to the uproarious crowing of the roosters, and they awoke in alarm. Life stopped for them.

Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.