Mistaken World Quotes

Sleep my little baby-oh Sleep until you waken When you wake you'll see the world If I'm not mistaken... Kiss a lover Dance a measure, Find your name And buried treasure... Face your life Its pain, Its pleasure, Leave no path untaken.

Every teenager in the world feels like that, feels broken or out of place, different somehow, royalty mistakenly born into a family of peasants. The difference in your case is that it's true.

He could not be mistaken. There were no other eyes like those in the world. There was only one creature in the world who could concentrate for him all the brightness and meaning of life. It was she. It was Kitty.

Conventionality is not morality. Self-righteousness is not religion. To attack the first is not to assail the last. To pluck the mask from the face of the Pharisee, is not to lift an impious hand to the Crown of Thorns. These things and deeds are diametrically opposed: they are as distinct as is vice from virtue. Men too often confound them: they should not be confounded: appearance should not be mistaken for truth; narrow human doctrines, that only tend to elate and magnify a few, should not be substituted for the world-redeeming creed of Christ. There is – I repeat it – a difference; and it is a good, and not a bad action to mark broadly and clearly the line of separation between them.

Perhaps, in the extravagance of youth, we give away our devotions easily and all but arbitrarily, on the mistaken assumption that we’ll always have more to give.

You've mistaken me for someone else. Do not wait on me, Ms. Lane. Do not construct your world around mine. I'm not that man." "Screw you, Barrons." "I'm not that man, either.

Athena stood in the middle of the road with her arms crossed and a look on her face that made me think Uh-oh. She'd changed out of her armor, into jeans and a white blouse, but she didn't look any less warlike. Her gray eyes blazed. "Well, Percy," she said. "You will stay mortal." "Um, yes, ma'am." "I would know your reasons." "I want to be a regular guy. I want to grow up. Have, you know, a regular high school experience." "And my daughter?" "I couldn't leave her," I admitted, my throat dry. "Or Grover," I added quickly. "Or-" "Spare me." Athena stepped close to me, and I could feel her aura of power making my skin itch. "I once warned you, Percy Jackson, that to save a friend you would destroy the world. Perhaps I was mistaken. You seem to have saved both your friends and the world. But think very carefully about how you proceed from here. I have given you the benefit of the doubt. Don't mess up." Just to prove her point, she erupted in a column of flame, charring the front of my shirt.

He who imagines he can do without the world deceives himself much; but he who fancies the world cannot do without him is still more mistaken.

They are surely gods who speak to him With steady voices A glance from him drives men to their knees His sigh brings cities to ruin I wonder if he dreams of surrender On a bed of white flowers Or is that the mistaken hope Of every would-be conqueror? The world was not made for beauty like his.

They are surely gods who speak to him With steady voices   A glance from him drives men to their knees His sigh brings cities to ruin   I wonder if he dreams of surrender On a bed of white flowers   Or is that the mistaken hope Of every would-be conqueror? The world was not made for beauty like his

He’d mistaken loneliness for independence, and had become so good at closing himself off from the world that it took an e-mail from Ellie to remind him what it was like to have a real conversation.

Miracles do happen. You just admitted to a mistake. What was your mistake? Not f-cking me sooner?' 'It was my mistaken-' he turned and met her eyes '-thinking we had all the time in the world.

I chose and my world was shaken, so what? The choice may have been mistaken, the choosing was not.

All my life I've felt like there was something wrong with me. Something missing or damaged." "Every teenager in the world feels like that, feels broken or out of place, different somehow, royalty mistakenly born into a family of peasants.

He rakes his fingers through his hair, looking agitated. “Look, I’m sure I could find you a nice little bomb shelter somewhere with two years worth of supplies.” “I’m guessing those are all taken.” “And I’m guessing someone would happily give one up for you, especially if I asked nicely.” He gives me a dry smile. “You could take a little vacation from all this and come out after things settle down. Hole up, wait it out, be safe.” “You’d better be careful. You might be mistaken for someone who’s worried about me.” He shakes his head. “I’m just worried someone might recognize my sword in your hands. If I squirrel you away for a couple of years, then maybe I can save myself the embarrassment

You're mistaken, Father. You were in paradise, but you didn't recognize it. It's the same with most people in this world; they seek suffering in the most joyous of places because they think they are unworthy of happiness.

Be a light unto the world, and hurt it not. Seek to build not destroy. Bring My people home. How? By your shining example. Seek only Godliness. Speak only in truthfulness. Act only in love. Live the Law of Love now and forever more. Give everything require nothing. Avoid the mundane. Do not accept the unacceptable. Teach all who seek to learn of Me. Make every moment of your life an outpouring of love. Use every moment to think the highest thought, say the highest word, do the highest deed. In this, glorify your Holy Self, and thus too, glorify Me. Bring peace to the Earth by bringing peace to all those whose lives you touch. Be peace. Feel and express in every moment your Divine Connection with the All, and with every person, place, and thing. Embrace every circumstance, own every fault, share every joy, contemplate every mystery, walk in every man’s shoes, forgive every offense (including your own), heal every heart, honor every person’s truth, adore every person’s God, protect every person’s rights, preserve every person’s dignity, promote every person’s interests, provide every person’s needs, presume every person’s holiness, present every person’s greatest gifts, produce every person’s blessing, pronounce every person’s future secure in the assured love of God. Be a living, breathing example of the Highest Truth that resides within you. Speak humbly of yourself, lest someone mistake your Highest Truth for boast. Speak softly, lest someone think you are merely calling for attention. Speak gently, that all might know of Love. Speak openly, lest someone think you have something to hide. Speak candidly, so you cannot be mistaken. Speak often, so that your word may truly go forth. Speak respectfully, that no one be dishonored. Speak lovingly, that every syllable may heal. Speak of Me with every utterance. Make of your life a gift. Remember always, you are the gift! Be a gift to everyone who enters your life, and to everyone whose life you enter. Be careful not to enter another’s life if you cannot be a gift. (You can always be a gift, because you always are the gift—yet sometimes you don’t let yourself know that.) When someone enters your life unexpectedly, look for the gift that person has come to receive from you…I HAVE SENT YOU NOTHING BUT ANGELS.

If our well-being depends upon the interaction between events in our brains and events in the world, and there are better and worse ways to secure it, then some cultures will tend to produce lives that are more worth living than others; some political persuasions will be more enlightened than others; and some world views will be mistaken in ways that cause needless human misery.

For weeks I had mistaken his stare for barefaced hostility. I was wide of the mark. It was simply a shy man's way of holding someone else's gaze. We were, it finally dawned on me, the two shyest persons in the world.

At issue here is the question: "To whom do I belong? God or to the world?" Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down. Often I am like a small boat on the ocean, completely at the mercy of its waves. All the time and energy I spend in keeping some kind of balance and preventing myself from being tipped over and drowning shows that my life is mostly a struggle for survival: not a holy struggle, but an anxious struggle resulting from the mistaken idea that it is the world that defines me. As long as I keep running about asking: "Do you love me? Do you really love me?" I give all power to the voices of the world and put myself in bondage because the world is filled with "ifs." The world says: "Yes, I love you if you are good-looking, intelligent, and wealthy. I love you if you have a good education, a good job, and good connections. I love you if you produce much, sell much, and buy much." There are endless "ifs" hidden in the world's love. These "ifs" enslave me, since it is impossible to respond adequately to all of them. The world's love is and always will be conditional. As long as I keep looking for my true self in the world of conditional love, I will remain "hooked" to the world-trying, failing,and trying again. It is a world that fosters addictions because what it offers cannot satisfy the deepest craving of my heart.

Oh, that is where you are mistaken. Believing that such a thing – just a kiss – has ever, for even a second, existed in this world.

Every teenager in the world feels like that, feels broken or out of place, different somehow, royalty mistakenly born into a family of peasants. The difference in your case is that it’s true. You are different. Maybe not better—but different. And it’s no picnic being different.

I thought I told you I don’t play by the rules,” I argue. “Ye’re mistaken,” he says. “Ye just walked into my world unbidden. So you will play by the rules, butterfly. You’ll be playing by all my rules.

Fiction is art and art is the triumph over chaos (no less) and we can accomplish this only by the most vigilant exercise of choice, but in a world that changes more swiftly that we can perceive there is always the danger that our powers of selection will be mistaken and that the vision we serve will come to nothing.

Young girls today are very mistaken to be thinking that their sense of self-worth and their acknowledgment of their beauty depends on whether a man will give that to them or not. Such naïveté! And so what will happen when the man changes his mind about her? Tells her she's not beautiful enough? That she's not good enough? Cheats on her? Leaves her? Then what happens? She will lose all her self-worth, she will think she is not good enough, she is not beautiful enough, because all of those feelings depended on the man in the first place! And along with the loss of the man, it will all be lost as well! Mothers, teach your daughters better. It pains me to see such naive innocence right under my nose! Such naïveté does no good for any girl. It is better for a girl to be worldly-wise and have street-smarts! That's what a girl needs to have in life! Not wide-eyed delusional innocence! The sense of self-worth and acknowledgment of being beautiful must not come from a man, it must come from inside the woman herself, men will come and men will go and their coming and going must not take an effect on the woman's sense of worth and beauty.

By knowing what exist, you can know that which does not exist. That is the void. People in this world look at things mistakenly, and think that what they do not understand must be the void. This is not the true void. It is confusion.

Ellie said, "Isn't it a little warm for black?" You're extremely pretty, Dr. Sattler," he said. "I could look at your legs all day. But no, as a matter of fact, black is an excellent color for heat. If you remember your black-body radiation, black is actually best in heat. Efficient radiation. In any case, I wear only two colors, black and gray." Ellie was staring at him, her mouth open. "These colors are appropriate for any occasion," Malcolm continued, and they go well together, should I mistakenly put on a pair of gray socks with my black trousers." But don't you find it boring to wear only two colors?" Not at all. I find it liberating. I believe my life has value, and I don't want to waste it thinking about clothing," Malcolm said. "I don't want to think about what I will wear in the morning. Truly, can you imagine anything more boring than fashion? Professional sports, perhaps. Grown men swatting little balls, while the rest of the world pays money to applaud. But, on the whole, I find fashion even more tedious than sports." Dr. Malcolm," Hammond explained, "is a man of strong opinions." And mad as a hatter," Malcolm said cheerfully. "But you must admit, these are nontrivial issues. We live in a world of frightful givens. It is given that you will behave like this, given that you will care about that. No one thinks about the givens. Isn't it amazing? In the information society, nobody thinks. We expected to banish paper, but we actually banished thought.

He checked out his surrounding. More books. A drinking fountain. A poster showing a guy slam-dunking a basketball with one hand and holding a book in the other, urging kids to READ! Weird, thought Steve. How can he even see the hoop? ... You see, Steven, Librarians are the most elite, best trained secret force in the United States of America. Probably in the world." "No way." "Yes way." "What about the FBI?" "Featherweights." "The CIA?" Mackintosh snorted. "Don't make me laugh. Those guys can't even dunk a basketball andd read a book at the same time.

You are mistaken, Mr Darcy, if you suppose that the mode of your declaration affected me in any other way, than as it spared me the concern which I might have felt in refusing you, had you behaved in a more gentleman-like manner." She saw him start at this, but he said nothing, and she continued, "You could not have made me the offer of your hand in an possible way that would have tempted me to accept it." Again his astonishment was obvious; and he looked at her with an expression of mingled incredulity and mortification. She went on. "From the very beginning, from the first moment I may almost say, of my acquaintance with you, your manners impressing me with the fullest belief of your arrogance, your conceit, and your selfish disdain for the feelings of others, were such as to form that ground-work of disapprobation, on which succeeding events have built so immovable a dislike; and I had not known you a month before I felt that you were the last man in the world whom I could ever be prevailed upon to marry." "You have said quite enough, madam. I perfectly comprehend your feelings, and now have only to be ashamed of what my own have been. Forgive me for having taken up so much of your time, and accept my best wishes for your health and happiness.

I thought I told you I don’t play by the rules,” I argue. “Ye’re mistaken,” he says. “Ye just walked into my world unbidden. So you will play by the rules, butterfly. You’ll be playing by all my rules.

Nobody can imagine how nothing could turn into something. Nobody can get an inch nearer to it by explaining how something could turn into something else. It is really far more logical to start by saying ‘In the beginning God created heaven and earth’ even if you only mean ‘In the beginning some unthinkable power began some unthinkable process.’ For God is by its nature a name of mystery, and nobody ever supposed that man could imagine how a world was created any more than he could create one. But evolution really is mistaken for explanation. It has the fatal quality of leaving on many minds the impression that they do understand it and everything else

The more you invest in a set of beliefs—the greater the sacrifice you make in the service of that conviction—the more resistant you will be to evidence that suggests that you are mistaken. You don’t give up. You double down.

I chose and my world was shaken. So what. The choice might have been mistaken, but choosing was not.

My apologies to chance for calling it necessity. My apologies to necessity if I'm mistaken, after all. Please, don't be angry, happiness, that I take you as my due. May my dead be patient with the way my memories fade. My apologies to time for all the world I overlook each second.

Asher Rubin thinks that most people are truly idiots, and that it is human stupidity that is ultimately responsible for introducing sadness into the world. It isn’t a sin or a trait with which human beings are born, but a false view of the world, a mistaken evaluation of what is seen by our eyes. Which is why people perceive every thing in isolation, each object separate from the rest. Real wisdom lies in linking everything together—that’s when the true shape of all of it emerges.

it is hard to find one’s calling because many mistakenly believe they need to look only within to discover their passion. Although it is true that we have innate interests and talents, we often do not know what they are until we have real-life experiences. Having a wide range of experiences can help you uncover your inner passion. Try various part-time jobs and internships, or volunteer. Don’t be afraid of rolling up your sleeves and diving in. While immersed in a job’s reality, you will discover whether it’s a good fit. Work experiences may unlock the door to a career opportunity you hadn’t considered. Third,

Wait," I say. "I think you're mistaken. Saying there is no dream is the same as saying everything is a dream. Isn't it? Everyone's a dreamer? Extraordinary things happen all the time even when we're awake. What I meant to suggest to you, if indeed that was me in your dream doing the suggesting, is that there is only one world. This one. The dream is real. The ordinary is the wonderful. The wonderful is the ordinary.

Carnal love in all its forms, from the highest — true marriage or platonic love — to the most base, down to debauchery, has the beauty of the world for its object. Love that gives itself to the spectacle of the heavens, the plains, the sea, the mountains or the silence of nature senses this love in a thousand faint sounds, breaths of wind and the warmth of the sun. Every human being feels it vaguely for at least a moment. It is an incomplete love, sorrowful, because it gives itself to something incapable of response, which is matter. People desire to transfer this love onto a being that is like it, capable of responding to love, of saying ‘yes,’ of yielding to it. The feeling of beauty sometimes linked to the appearance of a human being makes this transfer possible at least in an illusory way. But it is the beauty of the world — the universal beauty — toward which our desire leads. This kind of transfer is expressed in all literature that encompasses love, from the most ancient and most used metaphors and similes of poetry to the subtle analysis of Proust. The desire to love the beauty of the world in a human being is essentially the desire for the Incarnation. If we think it is something else, we are mistaken. The Incarnation alone can satisfy it.

I was never more hated than when I tried to be honest. Or when, even as just now I've tried to articulate exactly what I felt to be the truth. No one was satisfied -- not even I. On the other hand, I've never been more loved and appreciated than when I tried to "justify" and affirm someone's mistaken beliefs; or when I've tried to give my friends the incorrect, absurd answers they wished to hear. In my presence they could talk and agree with themselves, the world was nailed down, and they loved it. They received a feeling of security. But here was the rub: Too often, in order to justify them, I had to take myself by the throat and choke myself until my eyes bulged and my tongue hung out and wagged like the door of an empty house in a high wind. Oh, yes, it made them happy and it made me sick. So I became ill of affirmation, of saying "yes" against the nay-saying of my stomach -- not to mention my brain.

It’s always a risk,” the Elder said, but more quietly now, like perhaps he was no longer speaking to her. “Wherever there is great emotion. Because there is power in that. And few people handle power well.” “It was only a kiss,” Tamsin said, focusing back on the owl. “Oh,” the Elder said, shaking this head, “that is where you are mistaken. Believing that such a thing—just a kiss—has ever, for even a second, existed in this world

Love and obsession are so closely linked, the emotions evoked by obsession easily mistaken for love. And when obsession rules your world, you become a slave to its demands.

People in this world look at things mistakenly, and think that what they do not understand must be the void. This is not the true void. It is bewilderment.

I do not mean to say that I viewed those desires of mine that deviated from accepted standards as normal and orthodox; nor do I mean that I labored under the mistaken impression that my friends possessed the same desires. Surprisingly enough, I was so engrossed in tales of romance that I devoted all my elegant dreams to thoughts of love between man and maid, and to marriage, exactly as though I were a young girl who knew nothing of the world. I tossed my love for Omi onto the rubbish heap of neglected riddles, never once searching deeply for its meaning. Now when I write the word love, when I write affection, my meaning is totally different from my understanding of the words at that time. I never even dreamed that such desires as I had felt toward Omi might have a significant connection with the realities of my "life.

In the moral realm, there is very little consensus left in Western countries over the proper basis of moral behavior. And because of the power of the media, for millions of men and women the only venue where moral questions are discussed and weighed is the talk show, where more often than not the primary aim is to entertain, even shock, not to think. When Geraldo and Oprah become the arbiters of public morality, when the opinion of the latest media personality is sought on everything from abortion to transvestites, when banality is mistaken for profundity because [it's] uttered by a movie star or a basketball player, it is not surprising that there is less thought than hype. Oprah shapes more of the nation's grasp of right and wrong than most of the pulpits in the land. Personal and social ethics have been removed from the realms of truth and structures of thoughts; they have not only been relativized, but they have been democratized and trivialized.

Was it possible that Warriors had been mistaken in their view of Magic all along? Could there be another way of looking at things, other than the Warrior way?....Wish's world view was spinning upside down, and that is always a difficult moment.

Conventionality is not morality. Self-righteousness is not religion...Appearance should not be mistaken for truth; narrow human doctrines that only tend to elate and magnify few, should not be substituted for the world-redeeming creed of Christ.

Many of my daily preoccupations suggest that I belong more to the world than to God. A little criticism makes me angry, and a little rejection makes me depressed. A little praise raises my spirits, and a little success excites me. It takes very little to raise me up or thrust me down. Often I am like a small boat on the ocean, completely at the mercy of its waves. All the time and energy I spend in keeping some kind of balance and preventing myself from being tipped over and drowning shows that my life is mostly a struggle for survival: not a holy struggle, but an anxious struggle resulting from the mistaken idea that it is the world that defines me.

Jesus came to reveal God to us. He is the defining word on God—on what the heart of God is truly like, on what God is up to in the world, and on what God is up to in your life. An intimate encounter with Jesus is the most transforming experience of human existence. To know him as he is, is to come home. To have his life, joy, love, and presence cannot be compared. A true knowledge of Jesus is our greatest need and our greatest happiness. To be mistaken about him is the saddest mistake of all.

It is really most absurd to wish to turn this scene of misery into a pleasure spot and set ourselves the goal of achieving pleasures and joys instead of freedom from pain, as so many do. Those who, with too gloomy a gaze, regard this world as a kind of hell and, accordingly, are only concerned with procuring a fireproof room in it, are much less mistaken. The fool runs after the pleasures of life and sees himself cheated; the sage avoids evils.

When I was at school my jography told as th' world was shaped like a orange an' I found out before I was ten that th' whole orange doesn't belong to nobody. No one owns more than his bit of a quarter an' there's times it seems like there's not enow quarters to go round. But don't you - none o' you - think as you own th' whole orange or you'll find out that you're mistaken, an' you won't find it out without hard knocks.

This world was never about TRUTH or LIES. There are only hard facts. Despite that, some who exist in this world mistakenly believes that only FACTS FAVORABLE TO THEM are truths. They know no other way to live. Do you know all the Facts?

Most inexperienced cooks believe, mistakenly, that a fine cake is less challenging to produce than a fine souffle or mousse. I know, however, that a good cake is like a good marriage: from the outside, it looks ordinary, sometimes unremarkable, yet cut into it, taste it, and you know that it is nothing of the sort. It is the sublime result oflong and patient experience, a confection whose success relies on a profound understanding of compatibilities and tastes; on a respect for measurement, balance, chemistry and heat; on a history of countless errors overcome.

The modern world is full of pundits, poseurs, and mall ninjas. Preparedness is not just about accumulating a pile of stuff. You need practical skills, and those come only with study, training, and practice. Any armchair survivalist with a credit card can buy a set of stylish camouflage fatigues and an "M4gery" carbine encrusted with umpteen accessories. Style points should not be mistaken for genuine skills and practicality.

And if you think you have wronged me by giving me your friendship, and occasionally admitting me to the enjoyment of your company and conversation, when all hopes of closer intimacy were vain - as indeed you always gave me to understand - if you think you have wronged me by this, you are mistaken; for such favours, in themselves alone, are not only delightful to my heart, but purifying, exalting, ennobling to my soul; and I would have your friendship than the love of any other woman in the world!

We mistakenly think that by putting ourselves first, we’ll finally get what we want. In fact, true happiness comes not from thinking more of ourselves, but rather from thinking less of ourselves—from seeing the truly small role we play in something much bigger, much more important than our individual needs.

I wish I'd been accepted sooner and better. When I was younger, not being accepted made me enraged, but now, I am not inclined to dismantle my history. If you banish the dragons, you banish the heroes--and we become attached to the heroic strain in our personal history. We choose our own lives. It is not simply that we decide on the behaviors that construct our experience; when given our druthers, we elect to be ourselves. Most of us would like to be more successful or more beautiful or wealthier, and most people endure episodes of low self-esteem or even self-hatred. We despair a hundred times a day. But we retain the startling evolutionary imperative for the fact of ourselves, and with that splinter of grandiosity we redeem our flaws. These parents have, by and large, chosen to love their children, and many of them have chosen to value their own lives, even though they carry what much of the world considers an intolerable burden. Children with horizontal identities alter your self painfully; they also illuminate it. They are receptacles for rage and joy-even for salvation. When we love them, we achieve above all else the rapture of privileging what exists over what we have merely imagined. A follower of the Dalai Lama who had been imprisoned by the Chinese for decades was asked if he had ever been afraid in jail, and he said his fear was that he would lose compassion for his captors. Parents often think that they've captured something small and vulnerable, but the parents I've profiled here have been captured, locked up with their children's madness or genius or deformity, and the quest is never to lose compassion. A Buddhist scholar once explained to me that most Westerners mistakenly think that nirvana is what you arrive at when your suffering is over and only an eternity of happiness stretches ahead. But such bliss would always be shadowed by the sorrow of the past and would therefore be imperfect. Nirvana occurs when you not only look forward to rapture, but also gaze back into the times of anguish and find in them the seeds of your joy. You may not have felt that happiness at the time, but in retrospect it is incontrovertible. For some parents of children with horizontal identities, acceptance reaches its apogee when parents conclude that while they supposed that they were pinioned by a great and catastrophic loss of hope, they were in fact falling in love with someone they didn't yet know enough to want. As such parents look back, they see how every stage of loving their child has enriched them in ways they never would have conceived, ways that ar incalculably precious. Rumi said that light enters you at the bandaged place. This book's conundrum is that most of the families described here have ended up grateful for experiences they would have done anything to avoid.

I know it's common for old people to complain about the modern moment, and lament the passing of a golden age when children were polite and you could buy a kilo of meat for pennies, but in our case, my boy, I think I am not mistaken when I say that something fundamental has changed about the world in which we live. We have reached a state of constant reinvention. Revolutions have moved off the battlefield and on to home computers.

Once when I was givin' th' children a bit of a preach after they'd been fightin' I ses to 'em all, "When I was at school my jography told as th' world was shaped like a orange an' I found out before I was ten that th' whole orange doesn't belong to nobody. No one owns more than his bit of a quarter an' there's times it seems like there's not enow quarters to go round. But don't you—none o' you—think as you own th' whole orange or you'll find out you're mistaken, an' you won't find it out without hard knocks.

In private life do we not see hypocrisy, servility, selfishness, folly, and impudence succeed, while modesty shrinks from the encounter, and merit is trodden under foot? How often is 'the rose plucked from the forehead of a virtuous love to plant a blister there!' What chance is there of the success of real passion? What certainty of its continuance? Seeing all this as I do, and unravelling the web of human life into its various threads of meanness, spite, cowardice, want of feeling, and want of understanding, of indifference towards others, and ignorance of ourselves, – seeing custom prevail over all excellence, itself giving way to infamy – mistaken as I have been in my public and private hopes, calculating others from myself, and calculating wrong; always disappointed where I placed most reliance; the dupe of friendship, and the fool of love; – have I not reason to hate and to despise myself? Indeed I do; and chiefly for not having hated and despised the world enough.

….I thought we’d be okay apart, but I was sorely mistaken. I don’t need much, Haven, but I do need you.” “I need you, too, you know,” she said. “You make me feel safe.” Despite everything, she trusted him. She believed in him. She loved him. And he loved her . . . more than anything in the world. She had given herself to him again, every barrier between them broken down. All of those unanswered questions, all of the worry, every single bit of it had been resolved the moment they came back together. “Haven,” he said. “If I could have anything, I know what I’d ask for now.” She pulled back from their hug to look at him with genuine curiosity. “What?” Carmine took a step back, reaching around his neck to pull off the gold chain. He unfastened it, removing the small ring, and eyed it in his palm momentarily before dropping to his knee. “If I could have anything in the world, it would be for you to marry me.

There is a sense in which all cognition can be said to be motivated. One is motivated to understand the world, to be in touch with reality, to remove doubt, etc. Alternately one might say that motivation is an aspect of cognition itself. Nevertheless, motives like wanting to find the truth, not wanting to be mistaken, etc., tend to align with epistemic goals in a way that many other commitments do not. As we have begun to see, all reasoning may be inextricable from emotion. But if a person's primary motivation in holding a belief is to hue to a positive state of mind, to mitigate feelings of anxiety, embarrassment, or guilt for instance. This is precisely what we mean by phrases like "wishful thinking", and "self-deception". Such a person will of necessity be less responsive to valid chains of evidence and argument that run counter to the beliefs he is seeking to maintain. To point out non-epistemic motives in an others view of the world, therefore, is always a criticism, as it serves to cast doubt on a persons connection to the world as it is.

Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of the world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds to as being certain from reason and experience. Now, it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn. The shame is not so much that an ignorant individual is derided, but that people outside the household of faith think our sacred writers held such opinions, and, to the great loss of those for whose salvation we toil, the writers of our Scripture are criticized and rejected as unlearned men. If they find a Christian mistaken in a field which they themselves know well and hear him maintaining his foolish opinions about our books, how are they going to believe those books in matters concerning the resurrection of the dead, the hope of eternal life, and the kingdom of heaven, when they think their pages are full of falsehoods on facts which they themselves have learnt from experience and the light of reason? Reckless and incompetent expounders of Holy Scripture bring untold trouble and sorrow on their wiser brethren when they are caught in one of their mischievous false opinions and are taken to task by those who are not bound by the authority of our sacred books. For then, to defend their utterly foolish and obviously untrue statements, they will try to call upon Holy Scripture for proof and even recite from memory many passages which they think support their position, although they understand neither what they say nor the things about which they make assertion [quoting 1 Tim 1:7].

The whole discussion now underway on revolutionary forms in Russia and in China boils down to the judgement to be made of the historical phenomenon of the "appearance" of industrialism and mechanisation in huge areas of the world previously dominated by landed and precapitalist forms of production. Constructing industrialism and mechanising things is supposedly the same as building socialism whenever central and "national" plans are made. This is the mistaken thesis.

The lived on the mistaken assumption that their lives mattered, that life was essentially fair, that it was all going to wind up happy in the end. I knew what they didn’t—that everything you care about will disappear, that deserving a happy life doesn’t mean you can get one, and that there really is no one in the entire world you can count on but yourself.

But then, the sky! Blue, untainted by a single cloud (the Ancientes had such barbarous tastes given that their poets could have been inspired by such stupid, sloppy, silly-lingering clumps of vapour). I love - and i'm certain that i'm not mistaken if i say we love - skies like this, sterile and flawless! On days like these, the whole world is blown from the same shatterproof, everlasting glass as the glass of the Green Wall and of all our structures. On days like these, you can see to the very blue depths of things, to their unknown surfaces, those marvelous expressions of mathematical equality - which exist in even the most usual and everyday objects.

Since I was in flight from religion, I assumed that my classmates had to be in flight from religion too, albeit in a quieter, savvier way than I had as yet been able to discover. Only today do I realize how mistaken I was. They were never in flight at all. Nor are their children in flight, or their grandchildren. By the time I reached by seventieth year, I used to predict, all the churches in the world would have been turned into barns or museums or potteries. But I was wrong. Behold, new churches spring up every day, all over the place, to say nothing of mosques. So Nietzsche's dictum needs to be amended: while it may be so that only the higher animals are capable of boredom, man proves himself highest of all by domesticating boredom, giving it a home.

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

He felt a psychosomatic rush of emptiness before he spoke. “Since we are getting to the real point, I am not stupid John. And it would be foolish to think me ignorant. Isn’t this about the Science Nation interview? Isn’t this because I mistakenly used the word “soul?” Isn’t this about you and the others thinking somewhere along the lines, I had gained an imaginary soul? We all know when you gain a soul, you lose a mind. Don’t we john?” John hesitated briefly staring at Roma. “I believe so yes. Souls are luxuries for speculative minds. Real scientists can’t afford such luxuries. They have the world to save.” Roma narrowed his eyes. “Or destroy.

In “securing” people, make them really really afraid. Create all kinds of colors and alerts that terrorize the population. Terror and numbness will eventually be mistaken for security. In “securing” people, take away their opinions and voices and instincts. Make them feel afraid to speak out. Control will eventually be mistaken for security. In “securing” people, distract them through addictive consumption and mindless entertainment programming. Amnesia will eventually be mistaken for security.

Nobody can imagine how nothing could turn into something. Nobody can get an inch nearer to it by explaining how something could turn into something else. It is really far more logical to start by saying ‘In the beginning God created heaven and earth’ even if you only mean ‘In the beginning some unthinkable power began some unthinkable process.’ For God is by its nature a name of mystery, and nobody ever supposed that man could imagine how a world was created any more than he could create one. But evolution really is mistaken for explanation. It has the fatal quality of leaving on many minds the impression that they do understand it and everything else; just as many of them live under a sort of illusion that they have read the Origin of Species.

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.

A change in direction was required. The story you finished was perhaps never the one you began. Yes! He would take charge of his life anew, binding his breaking selves together. Those changes in himself that he sought, he himself would initiate and make them. No more of this miasmic, absent drift. How had he ever persuaded himself that his money-mad burg would rescue him all by itself, this Gotham in which Jokers and Penguins were running riot with no Batman (or even Robin) to frustrate their schemes, this Metropolis built of Kryptonite in which no Superman dared set foot, where wealth was mistaken for riches and the joy of possession for happiness, where people lived such polished lives that the great rough truths of raw existence had been rubbed and buffed away, and in which human souls had wandered so separately for so long that they barely remembered how to touch; this city whose fabled electricity powered the electric fences that were being erected between men and men, and men and women, too? Rome did not fall because her armies weakened but because Romans forgot what being Roman meant. Might this new Rome actually be more provincial than its provinces; might these new Romans have forgotten what and how to value, or had they never known? Were all empires so undeserving, or was this one particularly crass? Was nobody in all this bustling endeavor and material plenitude engaged, any longer, on the deep quarry-work of the mind and heart? O Dream-America, was civilization's quest to end in obesity and trivia, at Roy Rogers and Planet Hollywood, in USA Today and on E!; or in million-dollar-game-show greed or fly-on-the-wall voyeurism; or in the eternal confessional booth of Ricki and Oprah and Jerry, whose guests murdered each other after the show; or in a spurt of gross-out dumb-and-dumber comedies designed for young people who sat in darkness howling their ignorance at the silver screen; or even at the unattainable tables of Jean-Georges Vongerichten and Alain Ducasse? What of the search for the hidden keys that unlock the doors of exaltation? Who demolished the City on the Hill and put in its place a row of electric chairs, those dealers in death's democracy, where everyone, the innocent, the mentally deficient, the guilty, could come to die side by side? Who paved Paradise and put up a parking lot? Who settled for George W. Gush's boredom and Al Bore's gush? Who let Charlton Heston out of his cage and then asked why children were getting shot? What, America, of the Grail? O ye Yankee Galahads, ye Hoosier Lancelots, O Parsifals of the stockyards, what of the Table Round? He felt a flood bursting in him and did not hold back. Yes, it had seduced him, America; yes, its brilliance aroused him, and its vast potency too, and he was compromised by this seduction. What he opposed in it he must also attack in himself. It made him want what it promised and eternally withheld. Everyone was an American now, or at least Americanized: Indians, Uzbeks, Japanese, Lilliputians, all. America was the world's playing field, its rule book, umpire, and ball. Even anti-Americanism was Americanism in disguise, conceding, as it did, that America was the only game in town and the matter of America the only business at hand; and so, like everyone, Malik Solanka now walked its high corridors cap in hand, a supplicant at its feast; but that did not mean he could not look it in the eye. Arthur had fallen, Excalibur was lost and dark Mordred was king. Beside him on the throne of Camelot sat the queen, his sister, the witch Morgan le Fay.

mistaken. The Columbian Exchange had such far-reaching effects that some biologists now say that Colón’s voyages marked the beginning of a new biological era: the Homogenocene. The term refers to homogenizing: mixing unlike substances to create a uniform blend. With the Columbian Exchange, places that were once ecologically distinct have become more alike. In this sense the world has become one, exactly as the old admiral hoped. The lighthouse in Santo Domingo should be regarded less as a celebration of the man who began it than a recognition of the world he almost accidentally created, the world of the Homogenocene we live in today.

There has never been upon the earth a generation of free men and women. It is not yet time to write a creed. Wait until the chains are broken—until dungeons are not regarded as temples. Wait until solemnity is not mistaken for wisdom—until mental cowardice ceases to be known as reverence. Wait until the living are considered the equals of the dead—until the cradle takes precedence of the coffin. Wait until what we know can be spoken without regard to what others may believe. Wait until teachers take the place of preachers—until followers become investigators. Wait until the world is free before you write a creed. In this creed there will be but one word—Liberty.

I found myself surrounded by really old veterans wearing hats that said, "Retired Marine - SEMPER FI." These hats didn't appear to fit on their heads, but instead seemed to hover over them. At one point, I mistakenly tried to take the last box of crackers that a veteran also wanted. He started yelling, "I ran away from home at seventeen, lied about my age, and joined the Corps! I fought in World War II, Korea, and NAM! I have no cartilage in my right knee! It's bone-on-bone, but every morning I run six miles! I did not sacrifice my knee for this country to come here today and have you disrespect me at the commissary. Oooh-RAH!" I dropped the crackers and walked away.

The young are right if they have little confidence in the ideas which rule most of their elders. But they are mistaken or misled when they believe that these are still the liberal ideas of the nineteenth century, which, in fact, the younger generation hardly knows. We have little right to feel in this respect superior to our grandfathers; and we should never forget that it is we, the twentieth century, and not they, who have made a mess of things. If in the first attempt to create a world of free men we have failed, we must try again. The guiding principle that a policy of freedom for the individual is the only truly progressive policy remains as true today as it was in the nineteenth century.

The construction of civilizational difference is not exclusive in any simple sense. The de-essentialization of Islam is paradigmatic for all thinking about the assimilation of non-European peoples to European civilization. The idea that people's historical experience is inessential to them, that it can be shed at will, makes it possible to argue more strongly for the Enlightenment's claim to universality: Muslims, as members of the abstract category "humans," can be assimilated or (as some recent theorist have put it) "translated" into a global ("European") civilization once they have divested themselves of what many of them regard (mistakenly) as essential to themselves. The belief that human beings can be separated from their histories and traditions makes it possible to urge a Europeanization of the Islamic world. And by the same logic, it underlies the belief that the assimilation to Europe's civilization of Muslim immigrants who are--for good or for ill--already in European states is necessary and desirable.

He had murdered any illlusion of Alex Remington. The golden pendant had been replaced by a spiked dog collar, and he was wearing a black T-shirt that hugged his form and showed off the many designs on his arms: Fenris on the right wrist, and Echidna, the greek mother of monsters, high on his left arm. The norse world serpent was wrapped around his left wrist, and a new design had recently been added: Cerberus, the three-headed dog who guarded the gates of Hades. The world serpent was partially obscurred by a black leather knife sheath, which held a silver knife Aubrey had taken from a vampire hunter a few thousand years earlier. His hair was slightly touseled, as if he'd been running, and a few strands fell across his face. Looking at him now, Jessica couldn't imagine how she had ever mistaken him for a human. But illusion was Aubrey's art. And it was simple to fool people who expected nothing else. For the moment, Aubrey appeared to be exactly what he was: stunning, michievous, and completely deadly all at once

I've been mistaken to assume that in this little village in the spring, so like a dream or a poem, life is a matter only of the singing birds, the falling blossoms, and the bubbling springs. The real world has crossed mountains and seas and is bearing down even on this isolated village, whose inhabitants have doubtless lived here in peace down the long stretch of years ever since they fled as defeated warriors from the great clan wars of the twelfth century. Perhaps a millionth part of the blood that will dye the wide Manchurian plains will gush from this young man's arteries, or seethe forth at the point of the long sword that hangs at his waist. Yet here this young man sits, beside an artist for whom the sole value of human life lies in dreaming. If I listen carefully, I can even hear the beating of his heart, so close are we. And perhaps even now, within that beat reverberates the beating of the great tide that is sweeping across the hundreds of miles of that far battlefield. Fate has for a brief and unexpected moment brought us together in this room, but beyond that it speaks no more.

Deciding on the right thing to do in a situation is a bit like deciding on the right thing to wear to a party. It is easy to decide on what is wrong to wear to a party, such as deep-sea diving equipment or a pair of large pillows, but deciding what is right is much trickier. It might seem right to wear a navy blue suit, for instance, but when you arrive there could be several other people wearing the same thing, and you could end up being handcuffed due to a case of mistaken identity. It might seem right to wear your favorite pair of shoes, but there could be a sudden flood at the party, and your shoes would be ruined. And it might seem right to wear a suit of armor to the party, but there could be several other people wearing the same thing, and you could end up being caught in a flood due to a case of mistaken identity, and find yourself drifting out to sea wishing that you were wearing deep-sea diving equipment after all. The truth is that you can never be sure if you have decided on the right thing until the party is over, and by then it is too late to go back and change your mind, which is why the world is filled with people doing terrible things and wearing ugly clothing, and so few volunteers who are able to stop them.

A man is born; his first years go by in obscurity amid the pleasures or hardships of childhood. He grows up; then comes the beginning of manhood; finally society's gates open to welcome him; he comes into contact with his fellows. For the first time he is scrutinized and the seeds of the vices and virtues of his maturity are thought to be observed forming in him. This is, if I am not mistaken, a singular error. Step back in time; look closely at the child in the very arms of his mother; see the external world reflected for the first time in the yet unclear mirror of his understanding; study the first examples which strike his eyes; listen to the first word which arouse with him the slumbering power of thought; watch the first struggles which he has to undergo; only then will you comprehend the source of the prejudices, the habits, and the passions which are to rule his life.

derelict. my voice cracked and yolk poured out. wind chimes rigid, no breeze, no song. my wings found hidden in your suitcase. pleas for help mistaken for a swan song. i'm stuffing pages from my journal down my throat as kindling. hoping the smoke will get the taste of you out of my mouth. he looks at me from across the room and all i want is to push him against the wall. ravage. ravage. carnage has never been more vogue. is it still art if it doesn't bring you to your knees? lover, let me prey at your altar. let me bare my fangs in praise. don't i look so pretty in a funeral shroud? i keep time with the click of my creaking bones. dance with me under the milky translucence of a world suffocating. how did you find me? i buried myself beneath the cicadas. is a girl trapped in glass still a prize? let me get under your skin. i want to know what your fears taste like. i want to consume.

If you’re some stranger who stumbled over this book by chance—perhaps rotting in some foreign garbage pile or locked in a dusty traveling trunk or published by some small, misguided press and shelved mistakenly under Fiction—I hope to every god you have the guts to do what needs doing. I hope you will find the cracks in the world and wedge them wider, so the light of other suns shines through; I hope you will keep the world unruly, messy, full of strange magics; I hope you will run through every open Door and tell stories when you return. But that’s not really why I wrote this, of course. I wrote it for you. So that you might read it and remember the things you were told to forget. Now at least you can look clear-eyed into your own future, and choose: stay safe and sane at home, as any rational man would—I swear I’ll understand— Or run away with me toward the glimmering, mad horizon. Dance through this eternal green orchard, where ten thousand worlds hang ripe and red for the plucking; wander with me between the trees, tending them, clearing away the weeds, letting in the air. Opening the Doors.

Cannabis sativa and its derivatives are strictly prohibited in Turkey, and the natural correlative of this proscription is that alcohol, far from being frowned upon as it is in other Moslem lands, is freely drunk; being a government monopoly it can be bought at any cigarette counter. This fact is no mere detail; it is of primary social importance, since the psychological effects of the two substances are diametrically opposed to each other. Alcohol blurs the personality by loosening inhibitions. The drinker feels, temporarily at least, a sense of participation. Kif abolishes no inhibitions; on the contrary it reinforces them, pushes the individual further back into the recesses of his own isolated personality, pledging him to contemplation and inaction. It is to be expected that there should be a close relationsip between the culture of a given society and the means used by its members to achieve release and euphoria. For Judaism and Christianity the means has always been alcohol; for Islam it has been hashish. The first is dynamic in its effects, the other static. If a nation wishes, however mistakenly, to Westernize itself, first let it give up hashish. The rest will follow, more or less as a manner of course. Conversely, in a Western country, if a whole segment of the population desires, for reasons of protest (as has happened in the United States), to isolate itself in a radical fashion from the society around it, the quickest and surest way is for it to replace alcohol by cannabis.

As the virtual world of electronic communication becomes the world many of us inhabit all the time, in turning to imaginative literature we may not be seeking mere reassurance nor be impelled by mere nostalgia. To enter with heart and mind into the world of the imagination may be to head deliberately and directly toward, or back toward, engagement with the real world. In one of T. S. Eliot’s poems a bird sings, “Mankind cannot bear very much reality.” I’ve always thought that bird was mistaken, or was talking only about some people. I find it amazing how much of the real world most of us can endure. Not only endure, but need, desire, crave. Reality is life. Where we suffocate is in the half-life of unreality, untruth, imitation, fakery, the almost-true that is not true. To be human is to live both within and beyond the narrow band of what-happens-now, in the vast regions of the past and the possible, the known and the imagined: our real world, our true Now.

The construction of civilizational difference is not exclusive in any simple sense. The de-essentialization of Islam is paradigmatic for all thinking about the assimilation of non-European poeples to European civilization. The idea that people's historical experience is inessential to them, that it can be shed at will, makes it possible to argue more strongly for the Enlightenment's claim to universality: Muslims, as members of the abstract category "humans," can be assimilated or (as some recent theorist have put it) "translated" into a global ("European") civilization once they have divested themselves of what many of them regard (mistakenly) as essential to themselves. The belief that human beings can be separated from their histories and traditions makes it possible to urge a Europeanization of the Islamic world. And by the same logic, it underlies the belief that the assimilation to Europe's civilization of Muslim immigrants who are--for good or for ill--already in European states is necessary and desirable.

Xas sighed. "But I don't want to talk about God. Why do I? Sometimes I feel God is all over me like a pollen and I go about pollinating things with God." Sobran opened his eyes and Xas smiled at him. Soban said, "I did think that you talked about God to persuade me you weren't evil. But I've decided that, for you, everything is somehow to the glory of God, whether you like it or not." "I feel that, yes. My imagination was first formed in God's glory. But I think God didn't make the world, so I think my feelings are mistaken." This was the heresy for which Xas was thrown out of Heaven. Sobran was happy it had finally appeared. It was like a clearing. Sobran could almost see this clearing - a silent, sunny, green space into which not a thing was falling, not even the call of a cuckoo. Xas thought the world was like this, an empty clearing into which God had wandered.

Now shame is the only direct attack on conceit, the defensive image of oneself. Conceit is the common denominator of the Organization man, the hipster, and the juvenile delinquent-this is why I have been lumping them together. The conceited image of the self is usually not quite conscious, but it is instantly woundable; and people protect it with a conformity to their peers (oneself is superior). But the conceited groups differ in their methods of confirming and enhancing conceit: the juvenile delinquent by surly and mischievous destructiveness of the insulting privileged outgroup; the hipster by making fools of them with token performances; the Organization Man by status and salary. To his inner idol, they sacrifice the ingenuous exhibition and self-expression that could make them great, effective, or loved in the world; but that can also be shamed if it is mistaken, out of place, or disproportionate.

IN THE GREAT DICTATOR’S CLOSING SCENES, CHARLIE CHAPLIN’S timid Jewish barber is, through a complicated plot twist, mistaken for the film’s Hitler-like character, also played by Chaplin. Clad in a German military uniform, he finds himself standing before a microphone, expected to address a mammoth party rally. Instead of the rapid-fire invective the crowd anticipates, Chaplin delivers a homily about the resilience of the human spirit in the face of evil. He asks soldiers not to give themselves to “men who despise you, enslave you . . . treat you like cattle, use you as cannon fodder . . . unnatural men—machine men with machine minds and machine hearts. You are not machines! You are not cattle! You are men! You have the love of humanity in your hearts. “Even now my voice is reaching millions throughout the world,” the humble barber tells the crowd, “millions of despairing men, women, and little children—victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say—do not despair. . . . The hate of men will pass, and dictators die, and the power they took from the people will return to the people. . . . Liberty will never perish.” Chaplin’s words are sentimental, maudlin, and naïve. I cannot listen to them without wanting to cheer.

For reasons I do not entirely understand, the clerisy after 1848 turned toward nationalism and socialism, and against liberalism, and came also to delight in an ever-expanding list of pessimisms about the way we live now in our approximately liberal societies, from the lack of temperance among the poor to an excess of carbon dioxide in the atmosphere. Antiliberal utopias believed to offset the pessimisms have been popular among the clerisy. Its pessimistic and utopian books have sold millions. But the twentieth-century experiments of nationalism and socialism, of syndicalism in factories and central planning for investment, of proliferating regulation for imagined but not factually documented imperfections in the market, did not work. And most of the pessimisms about how we live now have proven to be mistaken. It is a puzzle. Perhaps you yourself still believe in nationalism or socialism or proliferating regulation. And perhaps you are in the grip of pessimism about growth or consumerism or the environment or inequality. Please, for the good of the wretched of the earth, reconsider.

Under a Certain Little Star" My apologies to chance for calling it necessity. My apologies to necessity in case I’m mistaken. May happiness not be angry if I take it for my own. May the dead forgive me that their memory’s but a flicker. My apologies to time for the multiplicity of the world overlooked each second. My apologies to an old love for treating the new one as the first. Forgive me far-off wars for taking my flowers home. Forgive me open wounds for pricking my finger. My apologies for the minuet record, to those calling out from the abyss. My apologies to those in railway stations for sleeping comfortably at five in the morning. Pardon me hounded hope for laughing sometimes. Pardon me deserts for not rushing in with a spoonful of water. And you O hawk, the same bird for years in the same cage, forever still and staring at the same spot, absolve me even if you happened to be stuffed. My apologies to the tree felled for four table legs. My apologies to large questions for small answers. Truth, do not pay me too much attention. Solemnity, be magnanimous to me. Endure, O mystery of being that I might pull threads from your veil. Soul, don’t blame me that I’ve got you so seldom. My apologies to everything that I can’t be everywhere. My apologies to all for not knowing how to be every man and woman. I know that as long as I live nothing can excuse me, because I myself am my own obstacle. Do not hold it against me, O speech, that I borrow weighty words, and then labor to make them light.

It has taken me much of my life to begin to get to the second gaze. By nature I have a critical mind and a demanding heart, and I am so impatient. These are both my gifts and my curses, as you might expect. Yet I cannot have one without the other, it seems. I cannot risk losing touch with either my angels or my demons. They are both good teachers. I am convinced that guilt and shame are never from God. They are merely the defenses of the False Self as it is shocked at its own poverty — the defenses of a little man who wants to be a big man. God leads by compassion toward the soul, never by condemnation. If God would relate to us by severity and punitiveness, God would only be giving us permission to do the same (which is tragically, due to our mistaken images of God, exactly what has happened!). God offers us, instead, the grace to “weep” over our sins more than to ever perfectly overcome them, to humbly recognize our littleness. (St. Thérèse of Lisieux brought this Gospel message home in our time.) The spiritual journey is a kind of weeping and a kind of wandering that keeps us both askew and thus awake at the same time. Thérèse called it her “little way.” So now in my later life, contemplation and compassion are finally coming together. This is my second gaze. It is well worth waiting for, because only the second gaze sees fully and truthfully. It sees itself, the other, and even God with God’s own eyes, which are always eyes of compassion. It is from this place that true action must spring. Otherwise, most of our action is merely re-action, and does not bear fruit or “fruit that will last” (John 15:16). It is all about me at that point, so I must hold out for the second gaze when it becomes all about God, about the suffering of our world, and is filled with compassion for all of it. Some high-level mystics, notably the Jewesses, Simone Weil and Etty Hillesum, actually “felt sorry” for God. Most Catholic mystics just want to actively join God in suffering for the world (Colossians 1:24). The gaze of compassion, looking out at life from the place of Divine Intimacy, is really all I have, and all I have to give back to God and back to the world.

In time, when we became adults, we might look back on this pain and loneliness as a funny thing, perfectly ordinary, but—but how were we expected to get by, to get through this interminable period of time until that point when we were adults? There was no one to teach us how. Was there nothing to do but leave us alone, like we had the measles? But people died from the measles, or went blind. You couldn't just leave them alone. Some of us, in our daily depressions and rages, were apt to stray, to become corrupted, irreparably so, and then our lives would be forever in disorder. There were even some who would resolve to kill themselves. And when that happened, everyone would say, Oh, if only she had lived a little longer she would have known, if she were a little more grown up she would have figured it out. How saddened they would all be. But if those people were to think about it from our perspective, and see how we had tried to endure despite how terribly painful it all was, and how we had even tried to listen carefully, as hard as we could, to what the world might have to say, they would see that, in the end, the same bland lessons were always being repeated over and over, you know, well, merely to appease us. And they would see how we always experienced the same embarrassment of being ignored. It's not as though we only care about the present. If you were to point to a faraway mountain and say, If you can make it there, it's a pretty good view, I'd see that there's not an ounce of untruth to what you tell us. But when you say, Well, bear with it just a little longer, if you can make it to the top of that mountain, you'll have done it, you are ignoring the fact that we are suffering from a terrible stomachache—right now. Surely one of you is mistaken to let us go on this way. You're the one who is to blame.

Because all such things are aspects of the holomovement, he feels it has no meaning to speak of consciousness and matter as interacting. In a sense, the observer is the observed. The observer is also the measuring device, the experimental results, the laboratory, and the breeze that blows outside the laboratory. In fact, Bohm believes that consciousness is a more subtle form of matter, and the basis for any relationship between the two lies not in our own level of reality, but deep in the implicate order. Consciousness is present in various degrees of enfoldment and unfoldment in all matter, which is perhaps why plasmas possess some of the traits of living things. As Bohm puts it, "The ability of form to be active is the most characteristic feature of mind, and we have something that is mindlike already with the electron. "11 Similarly, he believes that dividing the universe up into living and nonliving things also has no meaning. Animate and inanimate matter are inseparably interwoven, and life, too, is enfolded throughout the totality of the universe. Even a rock is in some way alive, says Bohm, for life and intelligence are present not only in all of matter, but in "energy, " "space, " "time, " "the fabric of the entire universe, " and everything else we abstract out of the holomovement and mistakenly view as separate things. The idea that consciousness and life (and indeed all things) are ensembles enfolded throughout the universe has an equally dazzling flip side. Just as every portion of a hologram contains the image of the whole, every portion of the universe enfolds the whole. This means that if we knew how to access it we could find the Andromeda galaxy in the thumbnail of our left hand. We could also find Cleopatra meeting Caesar for the first time, for in principle the whole past and implications for the whole future are also enfolded in each small region of space and time. Every cell in our body enfolds the entire cosmos. So does every leaf, every raindrop, and every dust mote, which gives new meaning to William Blake's famous poem: To see a World in a Grain of Sand And a Heaven in a Wild Flower, Hold Infinity in the palm of your hand And Eternity in an hour.

At first Christ was a man – nothing more. Mary was his mother, Joseph his father. The genealogy of his father, Joseph, was given to show that he was of the blood of David. Then the claim was made that he was the son of God, and that his mother was a virgin, and that she remained a virgin until her death. The claim was made that Christ rose from the dead and ascended bodily to heaven. It required many years for these absurdities to take possession of the minds of men. If he really ascended, why did he not do so in public, in the presence of his persecutors? Why should this, the greatest of miracles, be done in secret, in a corner? Is Christ our example? He never said a word in favor of education. He never even hinted at the existence of any science. He never uttered a word in favor of industry, economy or of any effort to better our condition in this world. He was the enemy of the successful, of the wealthy. Dives was sent to hell, not because he was bad, but because he was rich. Lazarus went to heaven, not because he was good, but because he was poor. Christ cared nothing for painting, for sculpture, for music – nothing for any art. He said nothing about the duties of nation to nation, of king to subject; nothing about the rights of man; nothing about intellectual liberty or the freedom of speech. He said nothing about the sacredness of home; not one word for the fireside; not a word in favor of marriage, in honor of maternity. He never married. He wandered homeless from place to place with a few disciples. None of them seem to have been engaged in any useful business, and they seem to have lived on alms. All human ties were held in contempt; this world was sacrificed for the next; all human effort was discouraged. God would support and protect. At last, in the dusk of death, Christ, finding that he was mistaken, cried out: “My God! My God! Why hast thou forsaken me? We have found that man must depend on himself. He must clear the land; he must build the home; he must plow and plant; he must invent; he must work with hand and brain; he must overcome the difficulties and obstructions; he must conquer and enslave the forces of nature to the end that they may do the work of the world.

Operating from the idea that a relationship (or anything else) will somehow complete you, save you, or make your life magically take off is a surefire way to keep yourself unhappy and unhitched. Ironically, quite the opposite is true. What you really need to understand is that nothing outside of you can ever produce a lasting sense of completeness, security, or success. There’s no man, relationship, job, amount of money, house, car, or anything else that can produce an ongoing sense of happiness, satisfaction, security, and fulfillment in you. Some women get confused by the word save. In this context, what it refers to is the mistaken idea that a relationship will rid you of feelings of emptiness, loneliness, insecurity, or fear that are inherent to every human being. That finding someone to be with will somehow “save” you from yourself. We all need to wake up and recognize that those feelings are a natural part of the human experience. They’re not meaningful. They only confirm the fact that we are alive and have a pulse. The real question is, what will you invest in: your insecurity or your irresistibility? The choice is yours. Once you get that you are complete and whole right now, it’s like flipping a switch that will make you more attractive, authentic, and relaxed in any dating situation—instantly. All of the desperate, needy, and clingy vibes that drive men insane will vanish because you’ve stopped trying to use a relationship to fix yourself. The fact is, you are totally capable of experiencing happiness, satisfaction, and fulfillment right now. All you have to do is start living your life like you count. Like you matter. Like what you do in each moment makes a difference in the world. Because it really does. That means stop putting off your dreams, waiting for someday, or delaying taking action on those things you know you want for yourself because somewhere deep inside you’re hoping that Prince Charming will come along to make it all better. You know what I’m talking about. The tendency to hold back from investing in your career, your health, your home, your finances, or your family because you’re single and you figure those things will all get handled once you land “the one.” Psst. Here’s a secret: holding back in your life is what’s keeping him away. Don’t wait until you find someone. You are someone.

I wish I had asked myself when I was younger. My path was so tracked that in my 8th-grade yearbook, one of my friends predicted— accurately— that four years later I would enter Stanford as a sophomore. And after a conventionally successful undergraduate career, I enrolled at Stanford Law School, where I competed even harder for the standard badges of success. The highest prize in a law student’s world is unambiguous: out of tens of thousands of graduates each year, only a few dozen get a Supreme Court clerkship. After clerking on a federal appeals court for a year, I was invited to interview for clerkships with Justices Kennedy and Scalia. My meetings with the Justices went well. I was so close to winning this last competition. If only I got the clerkship, I thought, I would be set for life. But I didn’t. At the time, I was devastated. In 2004, after I had built and sold PayPal, I ran into an old friend from law school who had helped me prepare my failed clerkship applications. We hadn’t spoken in nearly a decade. His first question wasn’t “How are you doing?” or “Can you believe it’s been so long?” Instead, he grinned and asked: “So, Peter, aren’t you glad you didn’t get that clerkship?” With the benefit of hindsight, we both knew that winning that ultimate competition would have changed my life for the worse. Had I actually clerked on the Supreme Court, I probably would have spent my entire career taking depositions or drafting other people’s business deals instead of creating anything new. It’s hard to say how much would be different, but the opportunity costs were enormous. All Rhodes Scholars had a great future in their past. the best paths are new and untried. will this business still be around a decade from now? business is like chess. Grandmaster José Raúl Capablanca put it well: to succeed, “you must study the endgame before everything else. The few who knew what might be learned, Foolish enough to put their whole heart on show, And reveal their feelings to the crowd below, Mankind has always crucified and burned. Above all, don’t overestimate your own power as an individual. Founders are important not because they are the only ones whose work has value, but rather because a great founder can bring out the best work from everybody at his company. That we need individual founders in all their peculiarity does not mean that we are called to worship Ayn Randian “prime movers” who claim to be independent of everybody around them. In this respect, Rand was a merely half-great writer: her villains were real, but her heroes were fake. There is no Galt’s Gulch. There is no secession from society. To believe yourself invested with divine self-sufficiency is not the mark of a strong individual, but of a person who has mistaken the crowd’s worship—or jeering—for the truth. The single greatest danger for a founder is to become so certain of his own myth that he loses his mind. But an equally insidious danger for every business is to lose all sense of myth and mistake disenchantment for wisdom.

I did say that to deny the existence of evil spirits, or to deny the existence of the devil, is to deny the truth of the New Testament; and that to deny the existence of these imps of darkness is to contradict the words of Jesus Christ. I did say that if we give up the belief in devils we must give up the inspiration of the Old and New Testaments, and we must give up the divinity of Christ. Upon that declaration I stand, because if devils do not exist, then Jesus Christ was mistaken, or we have not in the New Testament a true account of what he said and of what he pretended to do. If the New Testament gives a true account of his words and pretended actions, then he did claim to cast out devils. That was his principal business. That was his certificate of divinity, casting out devils. That authenticated his mission and proved that he was superior to the hosts of darkness. Now, take the devil out of the New Testament, and you also take the veracity of Christ; with that veracity you take the divinity; with that divinity you take the atonement, and when you take the atonement, the great fabric known as Christianity becomes a shapeless ruin. The Christians now claim that Jesus was God. If he was God, of course the devil knew that fact, and yet, according to this account, the devil took the omnipotent God and placed him upon a pinnacle of the temple, and endeavored to induce him to dash himself against the earth… Think of it! The devil – the prince of sharpers – the king of cunning – the master of finesse, trying to bribe God with a grain of sand that belonged to God! Casting out devils was a certificate of divinity. Is there in all the religious literature of the world anything more grossly absurd than this? These devils, according to the Bible, were of various kinds – some could speak and hear, others were deaf and dumb. All could not be cast out in the same way. The deaf and dumb spirits were quite difficult to deal with. St. Mark tells of a gentleman who brought his son to Christ. The boy, it seems, was possessed of a dumb spirit, over which the disciples had no control. “Jesus said unto the spirit: ‘Thou dumb and deaf spirit, I charge thee come out of him, and enter no more into him.’” Whereupon, the deaf spirit (having heard what was said) cried out (being dumb) and immediately vacated the premises. The ease with which Christ controlled this deaf and dumb spirit excited the wonder of his disciples, and they asked him privately why they could not cast that spirit out. To whom he replied: “This kind can come forth by nothing but prayer and fasting.” Is there a Christian in the whole world who would believe such a story if found in any other book? The trouble is, these pious people shut up their reason, and then open their Bible.

Multiple-model agnosticism, then, is a way out of postmodernism which doesn't lead into the belief that, out of all the billions of people in the world, you are the only one who really gets it and everyone else are idiots. The problem is, however, that our models are too damned convincing, and it is a struggle to remember that they are models and not reality. Hence much of the work of the Discordians - bar the stuff included purely for shits and giggles - is aimed at shocking people into realising the extent to which they confuse their models with the actuality. The 23 Enigma is a good case in point. Wilson was basically training his readers to notice 23s everywhere and, as any Discordian will tell you, he did this very well indeed. The point is, however, that there is nothing special about the number in itself. It is the fact that it has been singled out and had meaning applied to it, and that Discordians have been trained to recognise it, which is significant. Had it been the number 47, or 18, or 65, the effect would have been the same. Indeed, in his later years Wilson admitted that it would have been much better if he had trained his readers to spot quarters on the ground instead of number 23s. Of course, Multiple-model agnosticism also allows you to consider the model which states that the above paragraph is mistaken, and that the number 23 is significant. Many Discordians have explored this model at length. As I understand it, that model doesn't lead to anywhere pleasant, but the curious are encouraged to explore it for themselves to see if that's true. The reason that the 23 Enigma is useful is because it demonstrates the amount of information that our models filter out. In actuality, the coincidental and synchronistic appearances of the number 23 are matched by coincidental and synchronistic appearances of every other number, even though our models fail to react to these. They are just models, after all, and models are significantly less detailed than what they represent. Reality itself is ablaze with infinite connections: every particle in the cosmos affects every other particle. It's Too Much, it really is, and seeing reality in all its innate finery would be so overpowering that you'd be in no state to nip down the shops when you need a pint of milk.

Cecily let her cheek fall to Leta’s shoulder and hugged her back. It felt so nice to be loved by someone in the world. Since her mother’s death, she’d had no one of her own. It was a lonely life, despite the excitement and adventure her work held for her. She wasn’t openly affectionate at all, except with Leta. “For God’s sake, next you’ll be rocking her to sleep at night!” came a deep, disgusted voice at Cecily’s back, and Cecily stiffened because she recognized it immediately. “She’s my baby girl,” Leta told her tall, handsome son with a grin. “Shut up.” Cecily turned a little awkwardly. She hadn’t expected this. Tate Winthrop towered over both of them. His jet-black hair was loose as he never wore it in the city, falling thick and straight almost to his waist. He was wearing a breastplate with buckskin leggings and high-topped mocassins. There were two feathers straight up in his hair with notches that had meaning among his people, marks of bravery. Cecily tried not to stare at him. He was the most beautiful man she’d ever known. Since her seventeenth birthday, Tate had been her world. Fortunately he didn’t realize that her mad flirting hid a true emotion. In fact, he treated her exactly as he had when she came to him for comfort after her mother had died suddenly; as he had when she came to him again with bruises all over her thin, young body from her drunken stepfather’s violent attack. Although she dated, she’d never had a serious boyfriend. She had secret terrors of intimacy that had never really gone away, except when she thought of Tate that way. She loved him… “Why aren’t you dressed properly?” Tate asked, scowling at her skirt and blouse. “I bought you buckskins for your birthday, didn’t I?” “Three years ago,” she said without meeting his probing eyes. She didn’t like remembering that he’d forgotten her birthday this year. “I gained weight since then.” “Oh. Well, find something you like here…” She held up a hand. “I don’t want you to buy me anything else,” she said flatly, and didn’t back down from the sudden menace in his dark eyes. “I’m not dressing up like a Lakota woman. In case you haven’t noticed, I’m blond. I don’t want to be mistaken for some sort of overstimulated Native American groupie buying up artificial artifacts and enthusing over citified Native American flute music, trying to act like a member of the tribe.” “You belong to it,” he returned. “We adopted you years ago.” “So you did,” she said. That was how he thought of her-a sister. That wasn’t the way she wanted him to think of her. She smiled faintly. “But I won’t pass for a Lakota, whatever I wear.” “You could take your hair down,” he continued thoughtfully. She shook her head. She only let her hair loose at night, when she went to bed. Perhaps she kept it tightly coiled for pure spite, because he loved long hair and she knew it. “How old are you?” he asked, trying to remember. “Twenty, isn’t it?” “I was, give years ago,” she said, exasperated. “You used to work for the CIA. I seem to remember that you went to college, too, and got a law degree. Didn’t they teach you how to count?” He looked surprised. Where had the years gone? She hadn’t aged, not visibly.