Materials Things Quotes

A person is, among all else, a material thing, easily torn and not easily mended.

The things you own end up owning you. It's only after you lose everything that you're free to do anything.

A writer - and, I believe, generally all persons - must think that whatever happens to him or her is a resource. All things have been given to us for a purpose, and an artist must feel this more intensely. All that happens to us, including our humiliations, our misfortunes, our embarrassments, all is given to us as raw material, as clay, so that we may shape our art.

We must rapidly begin the shift from a "thing-oriented" society to a "person-oriented" society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, materialism, and militarism are incapable of being conquered.

The worst thing one can do is not to try, to be aware of what one wants and not give in to it, to spend years in silent hurt wondering if something could have materialized - never knowing.

If that was true he must have felt that he had lost the old warm world, paid a high price for living too long with a single dream. He must have looked up at an unfamiliar sky through frightening leaves and shivered as he found what a grotesque thing a rose is and how raw the sunlight was upon the scarcely created grass. A new world, material without being real, where poor ghosts, breathing dreams like air, drifted fortuitously about...like that ashen, fantastic figure gliding toward him through the amorphous trees.

Maybe sometimes we don't do the right thing because the wrong thing looks more dangerous, and we don't want to look scared, so we go and do the wrong thing just because it's dangerous. We're more concerned with not looking scared than with judging right.

I'm conscious this could be rather burdensome to hear, but you remain the thing I have most chosen for myself. The thing that's most exclusively mine. The one thing that brings me the deepest joy.

When you look at what C.S. Lewis is saying, his message is so anti-life, so cruel, so unjust. The view that the Narnia books have for the material world is one of almost undisguised contempt. At one point, the old professor says, ‘It’s all in Plato’ — meaning that the physical world we see around us is the crude, shabby, imperfect, second-rate copy of something much better. I want to emphasize the simple physical truth of things, the absolute primacy of the material life, rather than the spiritual or the afterlife. [The New York Times interview, 2000]

All good things pass away.

Listen to what is being preached today. Look at everyone around us. You've wondered why they suffer, why they seek happiness and never find it. If any man stopped and asked himself whether he's ever held a truly personal desire, he'd find the answer. He'd see that all his wishes, his efforts, his dreams, his ambitions are motivated by other men. He's not really struggling even for material wealth, but for the second-hander's delusion - prestige. A stamp of approval, not his own. He can find no joy in the struggle and no joy when he has succeeded. He can't say about a single thing: 'This is what I wanted because I wanted it, not because it made my neighbors gape at me'. Then he wonders why he's unhappy.

Our economy is based on spending billions to persuade people that happiness is buying things, and then insisting that the only way to have a viable economy is to make things for people to buy so they’ll have jobs and get enough money to buy things.

How pointless life could be, what a foolish business of inventing things to love, just so you could dread losing them.

From this new and intimate perspective, she learned a simple, obvious thing she had always known, and everyone knew; that a person is, among all else, a material thing, easily torn, not easily mended.

We feel cold, but we don't mind it, because we will not come to harm. And if we wrapped up against the cold, we wouldn't feel other things, like the bright tingle of the stars, or the music of the aurora, or best of all the silky feeling of moonlight on our skin. It's worth being cold for that.

People should decide on the books' meanings for themselves. They'll find a story that attacks such things as cruelty, oppression, intolerance, unkindness, narrow-mindedness, and celebrates love, kindness, open-mindedness, tolerance, curiosity, human intelligence.

Until one is committed, there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative (and creation), there is one elementary truth, the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then Providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favour all manner of unforeseen incidents and meetings and material assistance, which no man could have dreamt would have come his way. I have learned a deep respect for one of Goethe's couplets: Whatever you can do, or dream you can, begin it. Boldness has genius, power, and magic in it!

Cultivate poverty like a garden herb, like sage. Do not trouble yourself much to get new things, whether clothes or friends. Turn the old; return to them. Things do not change; we change. Sell your clothes and keep your thoughts. God will see that you do not want society.

She wondered whether there would ever come an hour in her life when she didn't think of him -- didn't speak to him in her head, didn't relive every moment they'd been together, didn't long for his voice and his hands and his love. She had never dreamed of what it would feel like to love someone so much; of all the things that had astonished her in her adventures, that was what astonished her the most. She thought the tenderness it left in her heart was like a bruise that would never go away, but she would cherish it forever.

We've got a sort of brainwashing going on in our country, Morrie sighed. Do you know how they brainwash people? They repeat something over and over. And that's what we do in this country. Owning things is good. More money is good. More property is good. More commercialism is good. More is good. More is good. We repeat it--and have it repeated to us--over and over until nobody bothers to even think otherwise. The average person is so fogged up by all of this, he has no perspective on what's really important anymore. Wherever I went in my life, I met people wanting to gobble up something new. Gobble up a new car. Gobble up a new piece of property. Gobble up the latest toy. And then they wanted to tell you about it. 'Guess what I got? Guess what I got?' You know how I interpreted that? These were people so hungry for love that they were accepting substitutes. They were embracing material things and expecting a sort of hug back. But it never works. You can't substitute material things for love or for gentleness or for tenderness or for a sense of comradeship. Money is not a substitute for tenderness, and power is not a substitute for tenderness. I can tell you, as I'm sitting here dying, when you most need it, neither money nor power will give you the feeling you're looking for, no matter how much of them you have.

COMING FORTH INTO THE LIGHT I was born the day I thought: What is? What was? And What if? I was transformed the day My ego shattered, And all the superficial, material Things that mattered To me before, Suddenly ceased To matter. I really came into being The day I no longer cared about What the world thought of me, Only on my thoughts for Changing the world.

But I do know we’re deficient in some way. We are too involved in materialistic things, and they don’t satisfy us. The loving relationships we have, the universe around us, we take these things for granted.

It is a wretched thing that the young men of today are so contriving and so proud of their material posessions. Men with contriving hearts are lacking in duty. Lacking in duty, they will have no self-respect.

Oh, Will," she said, "What can we do? Whatever can we do? I want to live with you forever. I want to kiss you and lie down with you and wake up with you every day of my life till I die, years and years and years away. I don't want a memory, just a memory..." "No," he said. "Memory's a poor thing to have. It's your own real hair and mouth and arms and eyes and hands I want. I didn't know I could ever love anything so much. Oh, Lyra, I wish this night would never end! If only we could stay here like this, and the world could stop turning, and everyone else could fall into a sleep..." "Everyone except us! And you and I could live here forever and just love each other." "I will love you forever; whatever happens. Till I die and after I die, and when I find my way out of the land of the dead, I'll drift about forever, all my atoms, till I find you again..." "I'll be looking for you, Will, every moment, every single moment. And when we do find each other again, we'll cling together so tight that nothing and no one'll ever tear us apart. Every atom of me and every atom of you...We'll live in birds and flowers and dragonflies and pin trees and in clouds and in those little specks of light you see floating in sunbeams...And when they use our atoms to make new lives, they won't just be able to take one, they'll have to take two, one of you and one of me, we'll be joined so tight..." They lay side by side, hand in hand, looking at the sky.

No,' he said, 'memory's a poor thing to have. It's your own real hair and mouth and arms and eyes and hands I want. I didn't know I could ever love anything so much...

But think of Adam and Eve like an imaginary number, like the square root of minus one: you can never see any concrete proof that it exists, but if you include it in your equations, you can calculate all manner of things that couldn't be imagined without it.

One moment several things are possible, the next moment only one happens, and the rest don't exist. Except that other worlds have sprung into being, on which the did happen.

To me, all creativity is magic. Ideas start out in the empty void of your head - and they end up as a material thing, like a book you can hold in your hand. That is the magical process. It's an alchemical thing. Yes, we do get the gold out of it but that's not the most important thing. It's the work itself.

It’s like having to make a choice: a blessing or a curse. The one thing you can’t do is choose neither.

She seemed to know, to accept, to welcome her position, the citadel of the family, the strong place that could not be taken. And since old Tom and the children could not know hurt or fear unless she acknowledged hurt or fear, she had practiced denying them in herself. And since, when a joyful thing happened, they looked to see whether joy was on her, it was her habit to build laughter out of inadequate materials....She seemed to know that if she swayed the family shook, and if she ever deeply wavered or despaired the family would fall.

The more things we accumulate, the more cluttered our lives become, and the more stressed we feel as we are compelled to think about them. Life is about people not about things.

Now, my own suspicion is that the universe is not only queerer than we suppose, but queerer than we can suppose. I have read and heard many attempts at a systematic account of it, from materialism and theosophy to the Christian system or that of Kant, and I have always felt that they were much too simple. I suspect that there are more things in heaven and earth that are dreamed of, or can be dreamed of, in any philosophy. That is the reason why I have no philosophy myself, and must be my excuse for dreaming.

Are the things you are living for worth Christ dying for?

Our lives are mere flashes of light in an infinitely empty universe. In 12 years of education the most important lesson I have learned is that what we see as “normal” living is truly a travesty of our potential. In a society so governed by superficiality, appearances, and petty economics, dreams are more real than anything anything in the “real world”. Refuse normalcy. Beauty is everywhere, love is endless, and joy bleeds from our everyday existence. Embrace it. I love all of you, all my friends, family, and community. I am ceaselessly grateful from the bottom of my heart for everyone. The only thing I can ask of you is to stay free of materialism. Remember that every day contains a universe of potential; exhaust it. Live and love so immensely that when death comes there is nothing left for him to take. Wealth is love, music, sports, learning, family and freedom. Above all, stay gold.

Secularism, materialism, and the intrusive presence of things have put out the light in our souls and turned us into a generation of zombies.

The greatest victory in life is to rise above the material things that we once valued most.

Intellectual freedom depends upon material things.

He meant the Kingdom was over, the Kingdom of Heaven, it was all finished. We shouldn't live as if it mattered more than this life in this world, because where we are is always the most important place.... We have to be all those difficult things like cheerful and kind and curious and patient, and we've got to study and think and work hard, all of us, in all our different worlds, and then we'll build... The Republic of Heaven.

Nin knew how much humans loved money, riches, and material things—though he never really could understand why. The more technologically advanced the human species got, the more isolated they seemed to become, at the same time. It was alarming, how humans could spend entire lifetimes engaged in all kinds of activities, without getting any closer to knowing who they really were, inside.

Men have looked away from themselves and at things so long that they have come to esteem the religious, learned and civil institutions as guards of property, and they deprecate assaults on these, because they feel them to be assaults on property. They measure their esteem of each other by what each has, and not by what each is.

Family quarrels are bitter things. They don't go according to any rules. They're not like aches or wounds, they're more like splits in the skin that won't heal because there's not enough material.

Reshaping life! People who can say that have never understood a thing about life—they have never felt its breath, its heartbeat—however much they have seen or done. They look on it as a lump of raw material that needs to be processed by them, to be ennobled by their touch. But life is never a material, a substance to be molded. If you want to know, life is the principle of self-renewal, it is constantly renewing and remaking and changing and transfiguring itself, it is infinitely beyond your or my obtuse theories about it.

I come across too much material on "how to make a man want you", "how to make a man commit", "how to make a man finally pop the question", "how to make a man take you seriously", "how to get into a man's emotions." And I laugh. My dear fellow women, enough! Do not busy yourselves with such things! Instead, fall in love with yourself!

Always bear in mind that the people are not fighting for ideas, for the things in anyone’s head. They are fighting to win material benefits, to live better and in peace, to see their lives go forward, to guarantee the future of their children. . .

You can’t substitute material things for love or for gentleness or for tenderness or for a sense of comradeship. Money is not a substitute for tenderness, and power is not a substitute for tenderness.

We inhabit a universe where atoms are made in the centers of stars; where each second a thousand suns are born; where life is sparked by sunlight and lightning in the airs and waters of youthful planets; where the raw material for biological evolution is sometimes made by the explosion of a star halfway across the Milky Way; where a thing as beautiful as a galaxy is formed a hundred billion times - a Cosmos of quasars and quarks, snowflakes and fireflies, where there may be black holes and other universe and extraterrestrial civilizations whose radio messages are at this moment reaching the Earth. How pallid by comparison are the pretensions of superstition and pseudoscience; how important it is for us to pursue and understand science, that characteristically human endeavor.

Whatever you proclaim as your identity here in the material realm is also your drag. You are not your religion. You are not your skin color. You are not your gender, your politics, your career, or your marital status. You are none of the superficial things that this world deems important. The real you is the energy force that created the entire universe!

Ownership is not limited to material things. It can also apply to points of view. Once we take ownership of an idea — whether it’s about politics or sports — what do we do? We love it perhaps more than we should. We prize it more than it is worth. And most frequently, we have trouble letting go of it because we can’t stand the idea of its loss. What are we left with then? An ideology — rigid and unyielding.

There’s nothing in all the world I want but you and your precious love. All the material things are nothing. I’d just hate to live a sordid, colorless existence because you’d soon love me less and less and I’d do anything — anything — to keep your heart for my own. I don’t want to live—I want to love first, and live incidentally… Don’t—don’t ever think of the things you can’t give me. You’ve trusted me with the dearest heart of all—and it’s so damn much more than anybody else in all the world has ever had.

What in the blue star-blazes did you see in Jason?" he asked, still forcefully but with his frustration and jealousy under better control. "For one thing, Djetth, he wasn't trying to kill me!" ("Marsh", heroine of Insufficient Mating Material)

Until one is committed, there is hesitancy, the chance to draw back, always ineffectiveness. Concerning all acts of initiative and creation, there is one elementary truth the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favour all manner of unforeseen incidents, meetings and material assistance which no man could have dreamed would have come his way. I have learned a deep respect for one of Goethe's couplets: Whatever you can do or dream you can, begin it. Boldness has genius, power and magic in it. Begin it now.

The minute I was bored with a book or a subject I moved to another one, instead of giving up on reading altogether - when you are limited to the school material and you get bored, you have a tendency to give up and do nothing or play hooky out of discouragement. The trick is to be bored with a specific book, rather than with the act of reading. So the number of the pages absorbed could grow faster than otherwise. And you find gold, so to speak, effortlessly, just as in rational but undirected trial-and-error-based research. It is exactly like options, trial and error, not getting stuck, bifurcating when necessary but keeping a sense of broad freedom and opportunism. Trial and error is freedom.

If a witch needs something, another witch will give it to her. If there is war to be fought, we don't consider cost one of the factors in deciding whether or not it is right to fight. Nor do we have any notion of honor. An insult to a bear is a deadly thing. To us...inconceivable. How could you insult a witch? What would it matter if you did?

Man has been accustomed, ever since he was a boy, to having a dozen incompatible philosophies dancing about together inside his head. He doesn't think of doctrines as primarily "true" or "false," but as "academic" or "practical," "outworn" or "contemporary," "conventional" or "ruthless." Jargon, not argument, is your best ally in keeping him from the Church. Don't waste time trying to make him think that materialism is true! Make him think it is strong or stark or courageous—that it is the philosophy of the future. That's the sort of thing he cares about.

1) Work on one thing at a time until finished. 2) Start no more new books, add no more new material to "Black Spring." 3) Don't be nervous. Work calmly, joyously, recklessly on whatever is in hand. 4) Work according to Program and not according to mood. Stop at the appointed time! 5) When you can't create you can work. 6) Cement a little every day, rather than add new fertilizers. 7) Keep human! See people, go places, drink if you feel like it. 8) Don't be a draught-horse! Work with pleasure only. 9) Discard the Program when you feel like it—but go back to it next day. Concentrate. Narrow down. Exclude. 10) Forget the books you want to write. Think only of the book you are writing. 11) Write first and always. Painting, music, friends, cinema, all these come afterwards.

This is the material, by the way, that has kept me virtually anonymous in America for the past 15 years. Gee, I wonder why we're hated the world over? Look at these fat Americans in the front row - 'Why doesn't he just hit fruit with a hammer?' Folks, I could have done that, walked around being a millionaire and franchising myself but no, I had to have this weird thing about trying to illuminate the collective unconscious and help humanity. Fucking moron.

There are four kinds of people in this world: cretins, fools, morons, and lunatics…Cretins don’t even talk; they sort of slobber and stumble…Fools are in great demand, especially on social occasions. They embarrass everyone but provide material for conversation…Fools don’t claim that cats bark, but they talk about cats when everyone else is talking about dogs. They offend all the rules of conversation, and when they really offend, they’re magnificent…Morons never do the wrong thing. They get their reasoning wrong. Like the fellow who says that all dogs are pets and all dogs bark, and cats are pets, too, therefore cats bark…Morons will occasionally say something that’s right, but they say it for the wrong reason…A lunatic is easily recognized. He is a moron who doesn’t know the ropes. The moron proves his thesis; he has logic, however twisted it may be. The lunatic on the other hand, doesn’t concern himself at all with logic; he works by short circuits. For him, everything proves everything else. The lunatic is all idée fixe, and whatever he comes across confirms his lunacy. You can tell him by the liberties he takes with common sense, by his flashes of inspiration, and by the fact that sooner or later he brings up the Templars…There are lunatics who don’t bring up the Templars, but those who do are the most insidious. At first they seem normal, then all of a sudden…

I am convinced that the deepest desire within each of us is to be liberated from the controlling influences of our own psychic madness or patterns of fear. All other things—the disdain of ordinary life, the need to control others rather than be controlled, the craving for material goods as a means of security and protection against the winds of chaos—are external props that serve as substitutes for the real battle, which is the one waged within the individual soul.

Until one is committed, there is hesitancy, the chance to draw back. Concerning all acts of initiative (and creation), there is one elementary truth, the ignorance of which kills countless ideas and splendid plans: that the moment one definitely commits oneself, then Providence moves too. All sorts of things occur to help one that would never otherwise have occurred. A whole stream of events issues from the decision, raising in one's favor all manner of unforeseen incidents and meetings and material assistance, which no man could have dreamed would have come his way. Whatever you can do, or dream you can do, begin it. Boldness has genius, power, and magic in it. Begin it now.

There should really be a word for the feeling you get when you do a thing you don't particularly want to do to support somebody else but then realise they didn't actually need you and nobody would have noticed if you'd stayed home in your pyjamas eating Nutella straight from the jar.

Some can be more intelligent than others in a structured environment—in fact school has a selection bias as it favors those quicker in such an environment, and like anything competitive, at the expense of performance outside it. Although I was not yet familiar with gyms, my idea of knowledge was as follows. People who build their strength using these modern expensive gym machines can lift extremely large weights, show great numbers and develop impressive-looking muscles, but fail to lift a stone; they get completely hammered in a street fight by someone trained in more disorderly settings. Their strength is extremely domain-specific and their domain doesn't exist outside of ludic—extremely organized—constructs. In fact their strength, as with over-specialized athletes, is the result of a deformity. I thought it was the same with people who were selected for trying to get high grades in a small number of subjects rather than follow their curiosity: try taking them slightly away from what they studied and watch their decomposition, loss of confidence, and denial. (Just like corporate executives are selected for their ability to put up with the boredom of meetings, many of these people were selected for their ability to concentrate on boring material.) I've debated many economists who claim to specialize in risk and probability: when one takes them slightly outside their narrow focus, but within the discipline of probability, they fall apart, with the disconsolate face of a gym rat in front of a gangster hit man.

A writer, or any man, must believe that whatever happens to him is an instrument; everything has been given for an end. This is even stronger in the case of the artist. Everything that happens, including humiliations, embarrassments, misfortunes, all has been given like clay, like material for one’s art. One must accept it. For this reason I speak in a poem of the ancient food of heroes: humiliation, unhappiness, discord. Those things are given to us to transform, so that we may make from the miserable circumstances of our lives things that are eternal, or aspire to be so.

But even in the much-publicized rebellion of the young against the materialism of the affluent society, the consumer mentality is too often still intact: the standards of behavior are still those of kind and quantity, the security sought is still the security of numbers, and the chief motive is still the consumer's anxiety that he is missing out on what is "in." In this state of total consumerism - which is to say a state of helpless dependence on things and services and ideas and motives that we have forgotten how to provide ourselves - all meaningful contact between ourselves and the earth is broken. We do not understand the earth in terms either of what it offers us or of what it requires of us, and I think it is the rule that people inevitably destroy what they do not understand.

Some people think they can find satisfaction in good food, fine clothes, lively music, and sexual pleasure. However, when they have all these things, they are not satisfied. They realize happiness is not simply having their material needs met. Thus, society has set up a system of rewards that go beyond material goods. These include titles, social recognition, status, and political power, all wrapped up in a package called self-fulfillment. Attracted by these prizes and goaded on by social pressure, people spend their short lives tiring body and mind to chase after these goals. Perhaps this gives them the feeling that they have achieved something in their lives, but in reality they have sacrificed a lot in life. They can no longer see, hear, act, feel, or think from their hearts. Everything they do is dictated by whether it can get them social gains. In the end, they've spent their lives following other people's demands and never lived a life of their own. How different is this from the life of a slave or a prisoner?

There is no desire that anyone holds for any other reason than that they believe they will feel better in the achievement of it. Whether it is a material object, a physical state of being, a relationship, a condition, or a circumstance - at the heart of every desire is the desire to feel good. And so, the standard of success in life is not the things or the money - the standard of success is absolutely the amount of joy you feel.

There are very few, very fuckin' few people, Kia, who get what's precious in this world. They work their asses off for pure shit and think they'd fight and die to keep it. You don't fight and die for shit. You fight and die for things that matter. You are the first woman I've met outside a life that leads you to understand that shit who gets that. And straight up, baby, you gotta know, I like that a fuckuva lot.

You deserve better than some thief who's going to end up in jail again. Everyone knows it. Even I know it. But you seem determined to believe I'm a actually a decent guy who's halfway worthy of you. So, what scares me most" - he twisted a lock of hair between his fingers - "is that someday even you will realize that you can do better." "Thorne..." "Not to worry." He kissed the lock of hair. "I am a criminal mastermind, I have a plan." Clearing his throat, he started to check things off in the air. "First, get a legitimate job - check. Legally buy my ship - in progress. Prove that I'm hero material by helping Cinder save the world - oh, wait, I did that already." He winked. "Oh, and I have to stop stealing things, but that's probably a given. So I figure, by the time you realize how much I don't deserve you... I might kind of deserve you

To believe in the supernatural is not simply to believe that after living a successful, material, and fairly virtuous life here one will continue to exist in the best-possible substitute for this world, or that after living a starved and stunted life here one will be compensated with all the good things one has gone without: it is to believe that the supernatural is the greatest reality here and now.

After years of falling into the same pattern of disappointments and heartbreak, I finally began to realize something profound. I had always thought that love of dunya meant being attached to material things. And I was not attached to material things. I was attached to people. I was attached to moments. I was attached to emotions. So I thought that the love of dunya just did not apply to me. What I didn’t realize was that people, moments, emotions are all a part of dunya. What I didn’t realize is that all the pain I had experienced in life was due to one thing, and one thing only: love of dunya.

Death. The only thing inevitable in life. People don't like to talk about death because it makes them sad. They don't want to imagine how life will go on without them, all the people they love will briefly grieve but continue to breathe. They don't want to imagine how life will go on without them, Their children will still grow Get married Get old.. They don't want to imagine how life will continue to go on without them Their material things will be sold Their medical files stamped "closed" Their name becoming a memory to everyone they know. They don't want to imagine how life will go on without them, so instead of accepting it head on, they avoid the subject all together, hoping and praying it will somehow... pass them by. Forget about them, moving on to the next one in line. no, they didn't want to imagine how life would continue to go on.... without them. But death didn't forget. Instead they were met head-on by death, disguised as an 18-wheeler behind a cloud of fog. No. Death didn't forget about them. If only they had been prepared, accepted the inevitable, laid out their plans, understood that it wasn't just their lives at hand. I may have legally been considered an adult at the age of nineteen, but still i felt very much all of just nineteen. Unprepared and overwhelmed to suddenly have the entire life of a seven-year-old in my realm. Death. The only thing inevitable in life. -Will

Women are powerful, and I see them stifle this every. single. day. Stop looking to be saved and hiding your magic. Stop tossing aside your voice and valid emotions. Stop wasting your time with fake friends and chasing men like they're cures. Material things, better jobs, and other people- they won't fill your gap. Only you can do that. Life is short. Rise up and step back into your awesome, innate power. You are compassion and creative force and divine life itself. You are a Goddess.

Barack intrigued me. He was not like anyone I’d dated before, mainly because he seemed so secure. He was openly affectionate. He told me I was beautiful. He made me feel good. To me, he was sort of like a unicorn—unusual to the point of seeming almost unreal. He never talked about material things, like buying a house or a car or even new shoes. His money went largely toward books, which to him were like sacred objects, providing ballast for his mind. He read late into the night, often long after I’d fallen asleep, plowing through history and biographies and Toni Morrison, too. He read several newspapers daily, cover to cover. He kept tabs on the latest book reviews, the American League standings, and what the South Side aldermen were up to. He could speak with equal passion about the Polish elections and which movies Roger Ebert had panned and why.

This is what’ll happen,” she said, “and it’s true, perfectly true. When you go out of here, all the particles that make you up will loosen and float apart, just like your daemons did. If you’ve seen people dying, you know what that looks like. But your daemons en’t just nothing now; they’re part of everything. All the atoms that were them, they’ve gone into the air and the wind and the trees and the earth and all the living things. They’ll never vanish. They’re just part of everything. And that’s exactly what’ll happen to you, I swear to you, I promise on my honor. You’ll drift apart, it’s true, but you’ll be out in the open, part of everything alive again.

Despite the variety and the differences, and however much we proclaim the contrary, what the media produce is neither spontaneous nor completely “free:” “news” does not just happen, pictures and ideas do not merely spring from reality into our eyes and minds, truth is not directly available, we do not have unrestrained variety at our disposal. For like all modes of communication, television, radio, and newspapers observe certain rules and conventions to get things across intelligibly, and it is these, often more than the reality being conveyed, that shape the material delivered by the media.

Modern industrial civilization has developed within a certain system of convenient myths. The driving force of modern industrial civilization has been individual material gain, which is accepted as legitimate, even praiseworthy, on the grounds that private vices yield public benefits in the classic formulation. Now, it's long been understood very well that a society that is based on this principle will destroy itself in time. It can only persist with whatever suffering and injustice it entails as long as it's possible to pretend that the destructive forces that humans create are limited: that the world is an infinite resource, and that the world is an infinite garbage-can. At this stage of history, either one of two things is possible: either the general population will take control of its own destiny and will concern itself with community-interests, guided by values of solidarity and sympathy and concern for others; or, alternatively, there will be no destiny for anyone to control. As long as some specialized class is in a position of authority, it is going to set policy in the special interests that it serves. But the conditions of survival, let alone justice, require rational social planning in the interests of the community as a whole and, by now, that means the global community. The question is whether privileged elites should dominate mass-communication, and should use this power as they tell us they must, namely, to impose necessary illusions, manipulate and deceive the stupid majority, and remove them from the public arena. The question, in brief, is whether democracy and freedom are values to be preserved or threats to be avoided. In this possibly terminal phase of human existence, democracy and freedom are more than values to be treasured, they may well be essential to survival.

Lost really has two disparate meanings. Losing things is about the familiar falling away, getting lost is about the unfamiliar appearing. There are objects and people that disappear from your sight or knowledge or possession; you lose a bracelet, a friend, the key. You still know where you are. Everything is familiar except that there is one item less, one missing element. Or you get lost, in which case the world has become larger than your knowledge of it. Either way, there is a loss of control. Imagine yourself streaming through time shedding gloves, umbrellas, wrenches, books, friends, homes, names. This is what the view looks like if you take a rear-facing seat on the train. Looking forward you constantly acquire moments of arrival, moments of realization, moments of discovery. The wind blows your hair back and you are greeted by what you have never seen before. The material falls away in onrushing experience. It peels off like skin from a molting snake. Of course to forget the past is to lose the sense of loss that is also memory of an absent richness and a set of clues to navigate the present by; the art is not one of forgetting but letting go. And when everything else is gone, you can be rich in loss.

Real love feels less like a throbbing, pulsing animal begging for its freedom and beating against the inside of my chest and more like, 'Hey, that place you like had fish tacos today and i got you some while i was out', as it sets a bag spotted with grease on the dining room table. It's not a game you don't understand the rules of, or a test you never got the materials to study for. It never leaves you wondering who could possibly be texting at 3 am. Or what you could possibly do to make it come home and stay there. It's fucking boring, dude. I don't walk around mired in uneasiness, waiting for the other shoe to drop. No parsing through spun tales about why it took her so long to come back from the store. No checking her emails or calling her job to make sure she's actually there. No sitting in my car outside her house at dawn, to make sure she's alone when she leaves. This feels safe, and steadfast, and predictable. And secure. It's boring as shit. And it's easily the best thing I've ever felt.

Everything in any way beautiful has its beauty of itself, inherent and self-sufficient: praise is no part of it. At any rate, praise does not make anything better or worse. This applies even to the popular conception of beauty, as in material things or works of art. So does the truly beautiful need anything beyond itself? No more than law, no more than truth, no more than kindness or integrity. Which of these things derives its beauty from praise, or withers under criticism? Does an emerald lose its quality if it is not praised? And what of gold, ivory, purple, a lyre, a dagger, a flower, a bush?

I never said it was easy to find your place in this world, but I’m coming to the conclusion that if you seek to please others, you will forever be changing because you will never be yourself, only fragments of someone you could be. You need to belong to yourself, and let others belong to themselves too. You need to be free and detached from things and your surroundings. You need to build your home in your own simple existence, not in friends, lovers, your career or material belongings, because these are things you will lose one day. That’s the natural order of this world. This is called the practice of detachment.

She died that night. Her last breath took her soul, I saw it in my dream. I saw her soul leave her body as she exhaled, and then she had no more needs, no more reason; she was released from her body, and being released, she continued her journey elsewhere, high in the firmament where soul material gathers and plays out all the dreams and joys of which we temporal beings can barely conceive, all the things that are beyond our comprehension, but even so, are not beyond our attainment if we choose to attain them, and believe that we truly can.

We are often told we are materialistic. It seems to me, we are not materialistic enough. We have a disrespect for materials. We use it quickly and carelessly. If were genuinely materialistic people, we would understand where materials come from and where they go to. But, at the moment, the entire global economy seems to be built on the model of digging things up from one hole in the ground on one side of the earth, transporting them around the world, using them for a few days, and sticking them in a hole in the ground on the other side of the world.

Q: Why do you think that people are so protective of their egos? Why is it so hard to let go of one’s ego? A: People are afraid of the emptiness of space, or the absence of company, the absence of a shadow. It could be a terrifying experience to have no one to relate to, nothing to relate with. The idea of it can be extremely frightening, though not the real experience. It is generally a fear of space, a fear that we will not be able to anchor ourselves to any solid ground, that we will lose our identity as a fixed and solid and definite thing. This could be very threatening.

For all its material advantages, the sedentary life has left us edgy, unfulfilled. Even after 400 generations in villages and cities, we haven’t forgotten. The open road still softly calls, like a nearly forgotten song of childhood. We invest far-off places with a certain romance. This appeal, I suspect, has been meticulously crafted by natural selection as an essential element in our survival. Long summers, mild winters, rich harvests, plentiful game—none of them lasts forever. It is beyond our powers to predict the future. Catastrophic events have a way of sneaking up on us, of catching us unaware. Your own life, or your band’s, or even your species’ might be owed to a restless few—drawn, by a craving they can hardly articulate or understand, to undiscovered lands and new worlds. Herman Melville, in Moby Dick, spoke for wanderers in all epochs and meridians: “I am tormented with an everlasting itch for things remote. I love to sail forbidden seas…” Maybe it’s a little early. Maybe the time is not quite yet. But those other worlds— promising untold opportunities—beckon. Silently, they orbit the Sun, waiting.

People don't need enormous cars; they need admiration and respect. They don't need a constant stream of new clothes; they need to feel that others consider them to be attractive, and they need excitement and variety and beauty. People don't need electronic entertainment; they need something interesting to occupy their minds and emotions. And so forth. Trying to fill real but nonmaterial needs-for identity, community, self-esteem, challenge, love, joy-with material things is to set up an unquenchable appetite for false solutions to never-satisfied longings. A society that allows itself to admit and articulate its nonmaterial human needs, and to find nonmaterial ways to satisfy them, world require much lower material and energy throughputs and would provide much higher levels of human fulfillment.

I've realised that sometimes you get no second chance and that it's best to accept the gifts the world offers you. Of course it's risky, but is the risk any greater than the chance of the bus that took forty-eight hours to bring me here having an accident? If I must be faithful to someone or something, then I have, first of all, to be faithful to myself. If I'm looking for true love, I first have to get the mediocre loves out of my system. The little experience of life I've had has taught me that no one owns anything, that everything is an illusion - and that applies to material as well as spiritual things. Anyone who has lost something they thought was theirs forever (as has happened often enough tome already) finally comes to realise that nothing really belongs to them. And if nothing belongs to me, then there's no point wasting my time looking after things that aren't mine; it's best to live as if today were the first (or last) day of my life.

Late modern society is principally concerned with purchasing things, in ever greater abundance and variety, and so has to strive to fabricate an ever greater number of desires to gratify, and to abolish as many limits and prohibitions upon desire as it can. Such a society is already implicitly atheist and so must slowly but relentlessly apply itself to the dissolution of transcendent values. It cannot allow ultimate goods to distract us from proximate goods. Our sacred writ is advertising, our piety is shopping, our highest devotion is private choice. God and the soul too often hinder the purely acquisitive longings upon which the market depends, and confront us with values that stand in stark rivalry to the only truly substantial value at the center of the social universe: the price tag.

Algebra applies to the clouds, the radiance of the star benefits the rose--no thinker would dare to say that the perfume of the hawthorn is useless to the constellations. Who could ever calculate the path of a molecule? How do we know that the creations of worlds are not determined by falling grains of sand? Who can understand the reciprocal ebb and flow of the infinitely great and the infinitely small, the echoing of causes in the abyss of being and the avalanches of creation? A mite has value; the small is great, the great is small. All is balanced in necessity; frightening vision for the mind. There are marvelous relations between beings and things, in this inexhaustible whole, from sun to grub, there is no scorn, each needs the other. Light does not carry terrestrial perfumes into the azure depths without knowing what it does with them; night distributes the stellar essence to the sleeping plants. Every bird that flies has the thread of the infinite in its claw. Germination includes the hatching of a meteor and the tap of a swallow's beak breaking the egg, and it guides the birth of the earthworm, and the advent of Socrates. Where the telescope ends, the microscope begins. Which of the two has a greater view? Choose. A bit of mold is a pleiad of flowers; a nebula is an anthill of stars. The same promiscuity, and still more wonderful, between the things of the intellect and material things. Elements and principles are mingled, combined, espoused, multiplied one by another, to the point that the material world, and the moral world are brought into the same light. Phenomena are perpetually folded back on themselves. In the vast cosmic changes, universal life comes and goes in unknown quantities, rolling everything up in the invisible mystery of the emanations, using everything, losing no dream from any single sleep, sowing a microscopic animal here, crumbling a star there, oscillating and gyrating, making a force of light, and an element of thought, disseminated and indivisible dissolving all, that geometric point, the self; reducing everything to the soul-atom; making everything blossom into God; entangling from the highest to the lowest, all activities in the obscurity of a dizzying mechanism, linking the flight of an insect to the movement of the earth, subordinating--who knows, if only by the identity of the law--the evolutions of the comet in the firmament to the circling of the protozoa in the drop of water. A machine made of mind. Enormous gearing, whose first motor is the gnat, and whose last is the zodiac.

Too much and too long, we seem to have surrendered community excellence and community values in the mere accumulation of material things. Our gross national product...if we should judge the United States of America by that - counts air pollution and cigarette advertising, and ambulances to clear our highways of carnage. It counts special locks for our doors and the jails for those who break them. It counts the destruction of our redwoods and the loss of our natural wonder in chaotic sprawl. It counts napalm and the cost of a nuclear warhead, and armored cars for police who fight riots in our streets. It counts Whitman's rifle and Speck's knife, and the television programs which glorify violence in order to sell toys to our children. Yet the gross national product does not allow for the health of our children, the quality of their education, or the joy of their play. It does not include the beauty of our poetry or the strength of our marriages; the intelligence of our public debate or the integrity of our public officials. It measures neither our wit nor our courage; neither our wisdom nor our learning; neither our compassion nor our devotion to our country; it measures everything, in short, except that which makes life worthwhile. And it tells us everything about America except why we are proud that we are Americans.

No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.

I don’t know if I’ve learned anything yet! I did learn how to have a happy home, but I consider myself fortunate in that regard because I could’ve rolled right by it. Everybody has a superficial side and a deep side, but this culture doesn’t place much value on depth — we don’t have shamans or soothsayers, and depth isn’t encouraged or understood. Surrounded by this shallow, glossy society we develop a shallow side, too, and we become attracted to fluff. That’s reflected in the fact that this culture sets up an addiction to romance based on insecurity — the uncertainty of whether or not you’re truly united with the object of your obsession is the rush people get hooked on. I’ve seen this pattern so much in myself and my friends and some people never get off that line. But along with developing my superficial side, I always nurtured a deeper longing, so even when I was falling into the trap of that other kind of love, I was hip to what I was doing. I recently read an article in Esquire magazine called ‘The End of Sex,’ that said something that struck me as very true. It said: “If you want endless repetition, see a lot of different people. If you want infinite variety, stay with one.” What happens when you date is you run all your best moves and tell all your best stories — and in a way, that routine is a method for falling in love with yourself over and over. You can’t do that with a longtime mate because he knows all that old material. With a long relationship, things die then are rekindled, and that shared process of rebirth deepens the love. It’s hard work, though, and a lot of people run at the first sign of trouble. You’re with this person, and suddenly you look like an asshole to them or they look like an asshole to you — it’s unpleasant, but if you can get through it you get closer and you learn a way of loving that’s different from the neurotic love enshrined in movies. It’s warmer and has more padding to it.

There is a kind of sleep that steals upon us sometimes, which, while it holds the body prisoner, does not free the mind from a sense of things about it, and enable it to ramble at its pleasure. So far as an overpowering heaviness, a prostration of strength, and an utter inability to control our thoughts or power of motion, can be called sleep, this is it; and yet we have a consciousness of all that is going on about us; and if we dream at such a time, words which are really spoken, or sounds which really exist at the moment, accommodate themselves with surprising readiness to our visions, until reality and imagination become so strangely blended that it is afterwards almost a matter of impossibilty to separate the two. Nor is this, the most striking phenomenon, incidental to such a state. It is an undoubted fact, that although our senses of touch and sight be for the time dead, yet our sleeping thoughts, and the visionary scenes that pass before us, will be influenced, and materially influenced, by the mere silent presence of some external object: which may not have been near us when we closed our eyes: and of whose vicinity we have had no waking consciousness.

I just make the best book that I can and try to not worry about audience or if it will sell. The odds are against you, so why abuse your talent for the sake of a chimera? The only real pleasure for me in writing comes from pleasing myself. What readers think is interesting and illuminating (and it may even be correct), but that is nothing compared to the excitement of seeing a world develop. Besides, even though I like most individuals I meet, I have a pretty low opinion of people in general. So if I were to write for people in general, I would have to drastically lower my estimation of the intelligence of my reader. Rather than doing that, I write the way it seems the book has to appear. I don’t think that’s egotistic. There are often things I would like to include in my books—things about me personally and other materials—that I feel I have to leave out because they aren’t relevant to the book. I’m fairly ruthless along those lines, because I try to let nothing come in the way of what’s best for the book. If that means that the book won’t sell or that a publisher won’t buy it, then that’s my problem. I’ll suffer for that, but I won’t let the book suffer for it.

Something is profoundly wrong with the way we live today. For thirty years we have made a virtue out of the pursuit of material self-interest: indeed, this very pursuit now constitutes whatever remains of our sense of collective purpose. We know what things cost but have no idea what they are worth. We no longer ask of a judicial ruling or a legislative act: Is it good? Is it fair? Is it just? Is it right? Will it help bring about a better society or a better world? Those used to be the political questions, even if they invited no easy answers. We must learn once again to pose them. The materialistic and selfish quality of contemporary life is not inherent in the human condition. Much of what appears "natural" today dates from the 1980s: the obsession with wealth creation, the cult of privatization and the private sector, the growing disparities of rich and poor. And above all, the rhetoric that accompanies these: uncritical admiration for unfettered markets, disdain for the public sector, the delusion of endless growth. We cannot go on living like this. The little crash of 2008 was a reminder that unregulated capitalism is its own worst enemy: sooner or later it must fall prey to its own excesses and turn again to the state for rescue. But if we do no more than pick up the pieces and carry on as before, we can look forward to greater upheavals in years to come.

The bad psychological material is not a sin but a disease. It does not need to be repented of, but to be cured. And by the way, that is very important. Human beings judge one another by their external actions. God judges them by their moral choices. When a neurotic who has a pathological horror of cats forces himself to pick up a cat for some good reason, it is quite possible that in God's eyes he has shown more courage than a healthy man may have shown in winning the V.C. When a man who has been perverted from his youth and taught that cruelty is the right thing does dome tiny little kindness, or refrains from some cruelty he might have committed, and thereby, perhaps, risks being sneered at by his companions, he may, in God's eyes, be doing more than you and I would do if we gave up life itself for a friend. It is as well to put this the other way round. Some of us who seem quite nice people may, in fact, have made so little use of a good heredity and good upbringing that we are really worse than those whom we regard as fiends. Can we be quite certain how we should have behaved if we had been saddled with the psychological outfit, and then with the bad upbringing, and then with the power, say, of Himmler? That is why Christians are told not to judge. We see only the results which a man's choices make out of his raw material. But God does not judge him on the raw material at all, but on what he has done with it. Most of the man's psychological makeup is probably due to his body: when his body dies all that will fall off him, and the real central man, the thing that chose, that made the best or worst out of this material, will stand naked. All sorts of nice things which we thought our own, but which were really due to a good digestion, will fall off some of us: all sorts of nasty things which were due to complexes or bad health will fall off others. We shall then, for the first time, see every one as he really was. There will be surprises.

It's never over. Not really. Not when you stay down there as long as I did, not when you've lived in the netherworld longer than you've lived in this material one, where things are very bright and large and make such strange noises. You never come back, not all the way. Always, there is an odd distance between you and the people you love and the people you meet, a barrier, thin as the glass of a mirror. You never come all the way out of the mirror; you stand, for the rest of your life, with one foot in this world and one in another, where everything is upside down and backward and sad. It is the distance of marred memory, of a twisted and shape-shifting past. When people talk about their childhood, their adolescence, their college days, I laugh along and try not to think: that was when I was throwing up in my elementary school bathroom, that was when I was sleeping with strangers to show off the sharp tips of my bones, that was when I lost sight of my soul and died. And it is the distance of the present, as well - the distance that lies between people in general because of the different lives we have lived. I don't know who I would be, now, if I had not lived the life I have, and so I cannot alter my need for distance - nor can I lessen the low and omnipresent pain that that distance creates. The entirety of my life is overshadowed by one singular and near-fatal obsession.

Always choose to be smart There are two types of people in the world, the seekers of riches and the wise thinkers, those who believe that the important thing is money, and those who know that knowledge is the true treasure. I, for my part, choose the second option, Though I could have everything I want I prefer to be an intelligent person, and never live in a game of vain appearances. Knowledge can take you far far beyond what you imagine, It can open doors and opportunities for you. and make you see the world with different eyes. But in this eagerness to be "wise", There is a task that is a great challenge. It is facing the fear of the unknown, and see the horrors around every corner. It's easy to be brave when you're sure, away from dangers and imminent risks, but when death threatens you close, "wisdom" is not enough to protect you. Because, even if you are smart and cunning, death sometimes comes without mercy, lurking in the darkest shadows, and there is no way to escape. That is why the Greek philosophers, They told us about the moment I died, an idea we should still take, to understand that death is a reality. Wealth can't save you of the inevitable arrival of the end, and just as a hoarder loses his treasures, we also lose what we have gained. So, if we have to choose between two things, that is between being cunning or rich, Always choose the second option because while the money disappears, wisdom helps us face dangers. Do not fear death, my friend, but embrace your intelligence, learn all you can in this life, and maybe you can beat time and death for that simple reason always choose to be smart. Maybe death is inevitable But that doesn't mean you should be afraid because intelligence and knowledge They will help you face any situation and know what to do. No matter what fate has in store, wisdom will always be your best ally, to live a life full of satisfaction, and bravely face any situation. So don't settle for what you have and always look for ways to learn more, because in the end, true wealth It is not in material goods, but in knowledge. Always choose to be smart, Well, that will be the best investment. that will lead you on the right path, and it will make you a better version of yourself.

All the towering materialism which dominates the modern mind rests ultimately upon one assumption; a false assumption. It is supposed that if a thing goes on repeating itself it is probably dead; a piece of clockwork. People feel that if the universe was personal it would vary; if the sun were alive it would dance. This is a fallacy even in relation to known fact. For the variation in human affairs is generally brought into them, not by life, but by death; by the dying down or breaking off of their strength or desire. A man varies his movements because of some slight element of failure or fatigue. He gets into an omnibus because he is tired of walking; or he walks because he is tired of sitting still. But if his life and joy were so gigantic that he never tired of going to Islington, he might go to Islington as regularly as the Thames goes to Sheerness. The very speed and ecstacy of his life would have the stillness of death. The sun rises every morning. I do not rise every morning; but the variation is due not to my activity, but to my inaction. Now, to put the matter in a popular phrase, it might be true that the sun rises regularly because he never gets tired of rising. His routine might be due, not to a lifelessness, but to a rush of life. The thing I mean can be seen, for instance, in children, when they find some game or joke that they specially enjoy. A child kicks his legs rhythmically through excess, not absence, of life. Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, “Do it again” to the sun; and every evening, “Do it again” to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we. The repetition in Nature may not be a mere recurrence; it may be a theatrical ENCORE. Heaven may ENCORE the bird who laid an egg. If the human being conceives and brings forth a human child instead of bringing forth a fish, or a bat, or a griffin, the reason may not be that we are fixed in an animal fate without life or purpose. It may be that our little tragedy has touched the gods, that they admire it from their starry galleries, and that at the end of every human drama man is called again and again before the curtain. Repetition may go on for millions of years, by mere choice, and at any instant it may stop. Man may stand on the earth generation after generation, and yet each birth be his positively last appearance.

My mom says, "Do you know what the AIDS memorial quilt is all about?" Jump to how much I hate my brother at this moment. I bought this fabric because I thought it would make a nice panel for Shane," Mom says. "We just ran into some problems with what to sew on it." Give me amnesia. Flash. Give me new parents. Flash. Your mother didn't want to step on any toes," Dad says. He twists a drumstick off and starts scraping the meat onto a plate. "With gay stuff you have to be so careful since everything means something in secret code. I mean, we didn't want to give people the wrong idea." My Mom leans over to scoop yams onto my plate, and says, "Your father wanted a black border, but black on a field of blue would mean Shane was excited by leather sex, you know, bondage and discipline, sado and masochism." She says, "Really, those panels are to help the people left behind." Strangers are going to see us and see Shane's name," my dad says. "We didn't want them thinking things." The dishes all start their slow clockwise march around the table. The stuffing. The olives. The cranberry sauce. "I wanted pink triangles but all the panels have pink triangles," my mom says. "It's the Nazi symbol for homosexuals." She says,"Your father suggested black triangles, but that would mean Shane was a lesbian. It looks like female pubic hair. The black triangle does." My father says, "Then I wanted a green border, but it turns out that would mean Shane was a male prostitute." My mom says, "We almost chose a red border, but that would mean fisting. Brown would mean either scat or rimming, we couldn't figure which." Yellow," my father says, "means watersports." A lighter shade of blue," Mom says, "would mean just regular oral sex." Regular white," my father says, "would mean anal. White could also mean Shane was excited by men wearing underwear." He says, "I can't remember which." My mother passes me the quilted chicken with the rolls still warm inside. We're supposed to sit and eat with Shane dead all over the table in front of us. Finally we just gave up," my mom says, "and I made a nice tablecloth out of the material." Between the yams and the stuffing, Dad looks down at his plate and says, "Do you know about rimming?" I know it isn't table talk. And fisting?" my mom asks. I say, I know. I don't mention Manus and his vocational porno magazines. We sit there, all of us around a blue shroud with the turkey more like a big dead baked animal than ever, the stuffing chock full of organs you can still recognize, the heart and gizzard and liver, the gravy thick with cooked fat and blood. The flower centerpiece could be a casket spray. Would you pass the butter, please?" my mother says. To my father she says, "Do you know what felching is?

The artist is the creator of beautiful things. To reveal art and conceal the artist is art's aim. The critic is he who can translate into another manner or a new material his impression of beautiful things. The highest as the lowest form of criticism is a mode of autobiography. Those who find ugly meanings in beautiful things are corrupt without being charming. This is a fault. Those who find beautiful meanings in beautiful things are the cultivated. For these there is hope. They are the elect to whom beautiful things mean only beauty. There is no such thing as a moral or an immoral book. Books are well written, or badly written. That is all. The nineteenth century dislike of realism is the rage of Caliban seeing his own face in a glass. The nineteenth century dislike of romanticism is the rage of Caliban not seeing his own face in a glass. The moral life of man forms part of the subject-matter of the artist, but the morality of art consists in the perfect use of an imperfect medium. No artist desires to prove anything. Even things that are true can be proved. No artist has ethical sympathies. An ethical sympathy in an artist is an unpardonable mannerism of style. No artist is ever morbid. The artist can express everything. Thought and language are to the artist instruments of an art. Vice and virtue are to the artist materials for an art. From the point of view of form, the type of all the arts is the art of the musician. From the point of view of feeling, the actor's craft is the type. All art is at once surface and symbol. Those who go beneath the surface do so at their peril. Those who read the symbol do so at their peril. It is the spectator, and not life, that art really mirrors. Diversity of opinion about a work of art shows that the work is new, complex, and vital. When critics disagree, the artist is in accord with himself. We can forgive a man for making a useful thing as long as he does not admire it. The only excuse for making a useless thing is that one admires it intensely. All art is quite useless.

You have a picture of life within you, a faith, a challenge, and you were ready for deeds and sufferings and sacrifices, and then you became aware by degrees that the world asked no deeds and no sacrifices of you whatever, and that life is no poem of heroism with heroic parts to play and so on, but a comfortable room where people are quite content with eating and drinking, coffee and knitting, cards and wireless. And whoever wants more and has got it in him--the heroic and the beautiful, and the reverence for the great poets or for the saints--is a fool and a Don Quixote. Good. And it has been just the same for me, my friend. I was a gifted girl. I was meant to live up to a high standard, to expect much of myself and do great things. I could have played a great part. I could have been the wife of a king, the beloved of a revolutionary, the sister of a genius, the mother of a martyr. And life has allowed me just this, to be a courtesan of fairly good taste, and even that has been hard enough. That is how things have gone with me. For a while I was inconsolable and for a long time I put the blame on myself. Life, thought I, must in the end be in the right, and if life scorned my beautiful dreams, so I argued, it was my dreams that were stupid and wrong headed. But that did not help me at all. And as I had good eyes and ears and was a little inquisitive too, I took a good look at this so-called life and at my neighbors and acquaintances, fifty or so of them and their destinies, and then I saw you. And I knew that my dreams had been right a thousand times over, just as yours had been. It was life and reality that were wrong. It was as little right that a woman like me should have no other choice than to grow old in poverty and in a senseless way at a typewriter in the pay of a money-maker, or to marry such a man for his money's sake, or to become some kind of drudge, as for a man like you to be forced in his loneliness and despair to have recourse to a razor. Perhaps the trouble with me was more material and moral and with you more spiritual--but it was the same road. Do you think I can't understand your horror of the fox trot, your dislike of bars and dancing floors, your loathing of jazz and the rest of it? I understand it only too well, and your dislike of politics as well, your despondence over the chatter and irresponsible antics of the parties and the press, your despair over the war, the one that has been and the one that is to be, over all that people nowadays think, read and build, over the music they play, the celebrations they hold, the education they carry on. You are right, Steppenwolf, right a thousand times over, and yet you must go to the wall. You are much too exacting and hungry for this simple, easygoing and easily contented world of today. You have a dimension too many. Whoever wants to live and enjoy his life today must not be like you and me. Whoever wants music instead of noise, joy instead of pleasure, soul instead of gold, creative work instead of business, passion instead of foolery, finds no home in this trivial world of ours--