Mountain View Quotes

Getting old is like climbing a mountain; you get a little out of breath, but the view is much better!

I am convinced that the jealous, the angry, the bitter and the egotistical are the first to race to the top of mountains. A confident person enjoys the journey, the people they meet along the way and sees life not as a competition. They reach the summit last because they know God isn’t at the top waiting for them. He is down below helping his followers to understand that the view is glorious where ever you stand.

May your trails be crooked, winding, lonesome, dangerous, leading to the most amazing view. May your mountains rise into and above the clouds.

The thing about mountains is that you have to keep on climbing them, and that it's always hard, but there's a view from top every time when you finally get there.

Climb the mountain not to plant your flag, but to embrace the challenge, enjoy the air and behold the view. Climb it so you can see the world, not so the world can see you.

From childhood's hour I have not been As others were; I have not seen As others saw; I could not bring My passions from a common spring. From the same source I have not taken My sorrow; I could not awaken My heart to joy at the same tone; And all I loved, I loved alone. Then- in my childhood, in the dawn Of a most stormy life- was drawn From every depth of good and ill The mystery which binds me still: From the torrent, or the fountain, From the red cliff of the mountain, From the sun that round me rolled In its autumn tint of gold, From the lightning in the sky As it passed me flying by, From the thunder and the storm, And the cloud that took the form (When the rest of Heaven was blue) Of a demon in my view.

Benedicto: May your trails be crooked, winding, lonesome, dangerous, leading to the most amazing view. May your mountains rise into and above the clouds. May your rivers flow without end, meandering through pastoral valleys tinkling with bells, past temples and castles and poets towers into a dark primeval forest where tigers belch and monkeys howl, through miasmal and mysterious swamps and down into a desert of red rock, blue mesas, domes and pinnacles and grottos of endless stone, and down again into a deep vast ancient unknown chasm where bars of sunlight blaze on profiled cliffs, where deer walk across the white sand beaches, where storms come and go as lightning clangs upon the high crags, where something strange and more beautiful and more full of wonder than your deepest dreams waits for you -- beyond that next turning of the canyon walls.

The heights charm us, but the steps do not; with the mountain in our view we love to walk the plains.

Creating a new theory is not like destroying an old barn and erecting a skyscraper in its place. It is rather like climbing a mountain, gaining new and wider views, discovering unexpected connections between our starting points and its rich environment. But the point from which we started out still exists and can be seen, although it appears smaller and forms a tiny part of our broad view gained by the mastery of the obstacles on our adventurous way up.

When you're writing a book, it's rather like going on a very long walk, across valleys and mountains and things, and you get the first view of what you see and you write it down. Then you walk a bit further, maybe up onto the top of a hill, and you see something else. Then you write that and you go on like that, day after day, getting different views of the same landscape really. The highest mountain on the walk is obviously the end of the book, because it's got to be the best view of all, when everything comes together and you can look back and see that everything you've done all ties up. But it's a very, very long, slow process.

Everybody wants to be on the mountaintop, but if you'll remember, mountaintops are rocky and cold. There is no growth on the top of a mountain. Sure, the view is great, but what's a view for? A view just gives us a glimpse of our next destination-our next target. But to hit that target, we must come off the mountain, go through the valley, and begin to climb the next slope. It is in the valley that we slog through the lush grass and rich soil, learning and becoming what enables us to summit life's next peak.

We do not fear being called meticulous, inclining as we do to the view that only the exhaustive can be truly interesting.

We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then, and have known ever since, that there was something new to me in those eyes – something known only to her and to the mountain. I was young then, and full of trigger-itch; I thought that because fewer wolves meant more deer, that no wolves would mean hunters’ paradise. But after seeing the green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.

I smelled jasmine first-then saw stars. A sea of stars flickering beyond glowing pillars of moonstone that framed the sweeping view of endless snowcapped mountains. "Welcome to the Night Court.

Mountains, according to the angle of view, the season, the time of day, the beholder's frame of mind, or any one thing, can effectively change their appearance. Thus, it is essential to recognize that we can never know more than one side, one small aspect of a mountain.

Our life is like a land journey, too even and easy and dull over long distances across the plains, too hard and painful up the steep grades; but, on the summits of the mountain, you have a magnificent view--and feel exalted--and your eyes are full of happy tears--and you want to sing--and wish you had wings! And then--you can't stay there, but must continue your journey--you begin climbing down the other side, so busy with your footholds that your summit experience is forgotten.

do not view mountains from the scale of human thought

The wild worship of lawlessness and the materialist worship of law end in the same void. Nietzsche scales staggering mountains, but he turns up ultimately in Tibet. He sits down beside Tolstoy in the land of nothing and Nirvana. They are both helpless—one because he must not grasp anything, and the other because he must not let go of anything. The Tolstoyan’s will is frozen by a Buddhist instinct that all special actions are evil. But the Nietzscheite’s will is quite equally frozen by his view that all special actions are good; for if all special actions are good, none of them are special. They stand at the crossroads, and one hates all the roads and the other likes all the roads. The result is—well, some things are not hard to calculate. They stand at the cross-roads.

His back was to me and he was wearing pajama bottoms and nothing else. His shoulders, the smooth muscles of his back, the wide expanse of smooth, tan skin, was all exposed to the naked eye and I was blinded by the beauty of it. So much, it was a wonder I didn't throw out my hand reeling. At that thought, he turned and gave me a view of his chest. At this view, arguably better than his back, I sucked in a breath then whispered to myself, "Oh my God.

I agreed. By this time the drink was beginning to cut the acid and my hallucinations were down to a tolerable level. The room service waiter had a vaguely reptilian cast to his features, but I was no longer seeing huge pterodactyls lumbering around the corridors in pools of fresh blood. The only problem now was a gigantic neon sign outside the window, blocking our view of the mountains -- millions of colored balls running around a very complicated track, strange symbols & filigree, giving off a loud hum.... "Look outside," I said. "Why?" "There's a big ... machine in the sky, ... some kind of electric snake ... coming straight at us." "Shoot it," said my attorney. "Not yet," I said. "I want to study its habits.

Having a birthday is like reaching a higher peak on a mountain. Pause to admire the view; reflect on how far you have come.

The steeper the mountain the harder the climb the better the view from the finish line ;)

There are cities that get by on their good looks, offer climate and scenery, views of mountains or oceans, rockbound or with palm trees; and there are cities like Detroit that have to work for a living, whose reason for being might be geographical but whose growth is based on industry, jobs. Detroit has its natural attractions: lakes all over the place, an abundance of trees and four distinct seasons for those who like variety in their weather, everything but hurricanes and earth-quakes. But it’s never been the kind of city people visit and fall in love with because of its charm or think, gee, wouldn’t this be a nice place to live.

Two roads diverged in a yellow wood, but I chose neither one. Instead, I set sail in my little boat to watch a sunset from a different view that couldn't be seen from shore. Then I climbed the tallest mountain peak to watch the amber sun through the clouds. Finally, I traveled to the darkest part of the valley to see the last glimmering rays of light through the misty fog. It was every perspective I experienced on my journey that left the leaves trodden black, and that has made all the difference.

A floorboard cracked; knuckles tapped once on the open door. Adam looked up to see Niall Lynch standing in the doorway. No, it was Ronan, face lit bright on one side, in stark shadow on the other, looking powerful and at ease with his thumbs tucked in the pockets of his jeans, leather bracelets looped over his wrist, feet bare. He wordlessly crossed the floor and sat beside Adam on the mattress. When he held out his hand, Adam put the model into it. “This old thing,” Ronan said. He turned the front tyre, and again the music played out of it. They sat like that for a few minutes, as Ronan examined the car and turned each wheel to play a different tune. Adam watched how intently Ronan studied the seams, his eyelashes low over his light eyes. Ronan let out a breath, put the model down on the bed beside him, and kissed Adam. Once, when Adam had still lived in the trailer park, he had been pushing the lawn mower around the scraggly side yard when he realized that it was raining a mile away. He could smell it, the earthy scent of rain on dirt, but also the electric, restless smell of ozone. And he could see it: a hazy gray sheet of water blocking his view of the mountains. He could track the line of rain travelling across the vast dry field towards him. It was heavy and dark, and he knew he would get drenched if he stayed outside. It was coming from so far away that he had plenty of time to put the mower away and get under cover. Instead, though, he just stood there and watched it approach. Even at the last minute, as he heard the rain pounding the grass flat, he just stood there. He closed his eyes and let the storm soak him. That was this kiss. They kissed again. Adam felt it in more than his lips. Ronan sat back, his eyes closed, swallowing. Adam watched his chest rise and fall, his eyebrows furrow. He felt as bright and dreamy and imaginary as the light through the window. He did not understand anything. It was a long moment before Ronan opened his eyes, and when he did, his expression was complicated. He stood up. He was still looking at Adam, and Adam was looking back, but neither said anything. Probably Ronan wanted something from him, but Adam didn’t know what to say. He was a magician, Persephone had said, and his magic was making connections between disparate things. Only now he was too full of white, fuzzy light to make any sort of logical connections. He knew that of all the options in the world, Ronan Lynch was the most difficult version of any of them. He knew that Ronan was not a thing to be experimented with. He knew his mouth still felt warm. He knew he had started his entire time at Aglionby certain that all he wanted to do was get as far away from this state and everything in it as possible. He was pretty sure he had just been Ronan’s first kiss. “I’m gonna go downstairs,” Ronan said.

All those ninnies have it wrong. The best thing about Seattle is the weather. The world over, people have ocean views. But across our ocean is Bainbridge Island, an evergreen curb, and over it the exploding, craggy, snow-scraped Olympics. I guess what I'm saying: I miss it, the mountains and the water.

Alone is current in truth's river, like togetherness. Alone has its own fidelity. But when you navigate that closer view of the shore, it often seems that faith you have in yourself is all the faith there is.

Most people hold their fantasies out of reach, as if their desires are a mountain they could never summit. They settle for living at the base of the mountain instead. There aren't as many obstacles, or avalanches, or unexpected delays. But they'll never be able to see the view from the top.

There are many paths to the top of the mountain, but the view is always the same.

Thinking like a Mountain We reached the old wolf in time to watch a fierce green fire dying in her eyes. I realized then, and have known ever since, that there was something new to me in those eyes - something known only to her and to the mountain. I was young then, and full of trigger-itch; I thought that because fewer wolves meant more deer, that no wolves would mean hunters' paradise. But after seeing the green fire die, I sensed that neither the wolf nor the mountain agreed with such a view.…I now suspect that just as a deer herd lives in mortal fear of its wolves, so does a mountain live in mortal fear of its deer. And perhaps with better cause, for while a buck pulled down by wolves can be replaced in two or three years, a range pulled down by too many deer may fail of replacement in as many decades. So also with cows. The cowman who cleans his range of wolves does not realize that he is taking over the wolf's job of trimming the herd to fit the range. He has not learned to think like a mountain. Hence we have dustbowls, and rivers washing the future into the sea.

May your trails be crooked, winding, lonesome, dangerous, leading to the most amazing view. May your mountains rise into and above the clouds.

... if we walk far but are angry as we journey, we travel nowhere. If we hold grudges as we scale mountains, our view remains the same.

The view reminded of the Haitain proverb "Beyond mountains there are mountains" which meant that when you'd solved one problem, you couldn't rest because you had to go on and solve the next.

Climb the mountain not to plant your flag, but to embrace the challenge, enjoy the air, and behold the view. Climb it so you can see the world, not so the world can see you.

Randy [Rhoads] was laid to rest at a place called Mountain View Cemetery, where his grandparents were buried. I made a vow there and then to honour his death every year by sending flowers. Unlike most of my vows, I kept it. But I’ve never been back to his graveside. I’d like to go there again one day, before I finally join him on the other side.

The climb speaks to our character, but the view, I think, to our souls

Always be thankful for the little things... even the smallest mountains can hide the most breathtaking views!

Only if you are willing to pray sincerely for God’s will to be done and are willing to live the life apportioned to you will you see the breathtaking view of God that he wants you to have, through the windows he has placed in your life. You cannot always live on the mountaintop, but when you walk through the valley, the memory of the view from the mountain will sustain you and give you the strength to carry you through.

Doctors are notorious for taking peculiar views of their own bodies. They tend to develop hypochondria in medical school and, once they get over it, if they do, tend to think they're invulnerable.

Directly beneath the Lotus Pond of Paradise lay the lower depths of Hell, and as He peered through the crystalline waters, He could see the River of Three Crossings and the Mountain of Needles as clearly as if He were viewing pictures in a peep-box.

She hadn’t so much climbed a mountain as a low hill, but she might as well enjoy the view while she could.

Reading a book is a lot like climbing a mountain.” “What do you mean?” His curiosity piqued, Rintaro had finally looked up from his book. His grandfather wafted his teacup slowly under his nose as if savoring the aroma of the tea. “Reading isn’t only for pleasure or entertainment. Sometimes you need to examine the same lines deeply, read the same sentences over again. Sometimes you sit there, head in hands, only progressing at a painstakingly slow pace. And the result of all this hard work and careful study is that suddenly you’re there and your field of vision expands. It’s like finding a great view at the end of a long climbing trail.

I love the prairie! So often I have seen the dawn come and the light flood over the land and everything turn radiant at once, that word "good" so profoundly affirmed in my soul that I am amazed I should be allowed to witness such a thing. There may have been a more wonderful first moment "when the morning stars sang together and all the sons of God shouted for joy," but for all I know to the contrary, they still do sing and shout, and they certainly might well. Here on the prairie there is nothing to distract attention from the evening and the morning, nothing on the horizon to abbreviate or to delay. Mountains would seem an impertinence from that point of view.

To a naturalist nothing is indifferent; the humble moss that creeps upon the stone is equally interesting as the lofty pine which so beautifully adorns the valley or the mountain: but to a naturalist who is reading in the face of the rocks the annals of a former world, the mossy covering which obstructs his view, and renders indistinguishable the different species of stone, is no less than a serious subject of regret.

I consider the positions of kings and rulers as that of dust motes. I observe treasure of gold and gems as so many bricks and pebbles. I look upon the finest silken robes as tattered rags. I see myriad worlds of the universe as small seeds of fruit, and the greatest lake in India as a drop of oil on my foot. I perceive the teachings of the world to be the illusion of, magicians. I discern the highest conception of emancipation as golden brocade in a dream, and view the holy path of the illuminated one as flowers appearing in one's eyes. I see meditation as a pillar of a mountain, Nirvana as a nightmare of daytime. I look upon the judgment of right and wrong as the serpentine dance of a dragon, and the rise and fall of beliefs as but traces left by the four seasons.

This is the most beautiful place on earth. There are many such places. Every man, every woman, carries in heart and mind the image of the ideal place, the right place, the one true home, known or unknown, actual or visionary. A houseboat in Kashmir, a view down Atlantic Avenue in Brooklyn, a gray gothic farmhouse two stories high at the end of a red dog road in the Allegheny Mountains, a cabin on the shore of a blue lake in spruce and fir country, a greasy alley near the Hoboken waterfront, or even, possibly, for those of a less demanding sensibility, the world to be seen from a comfortable apartment high in the tender, velvety smog of Manhattan, Chicago, Paris, Tokyo, Rio, or Rome — there's no limit to the human capacity for the homing sentiment.

Wren no longer sees life as a long, linear ladder with a beginning, middle, and end. Instead, she considers how life is like a spiraling trail up a mountain. Each circling lap represents a learning cycle, the same lesson at a slightly higher elevation. Wren realizes she likes to rest as much as she likes to climb. She begins to enjoy the view.

The Poem That Took The Place Of A Mountain There it was, word for word, The poem that took the place of a mountain. He breathed its oxygen, Even when the book lay turned in the dust of his table. It reminded him how he had needed A place to go to in his own direction How he had recomposed the pines, Shifted the rocks and picked his way among clouds For the outlook that would be right, Where he would be complete in an unexplained completion: The exact rock where his inexactness Would discover, at last, the view toward which they had edged Where he could lie and gazing down at the sea, Recognize his unique and solitary home.

It is well known that stone can think, because the whole of electronics is based on that fact, but in some universes men spend ages looking for other intelligences in the sky without once looking under their feet. That is because they've got the time-span all wrong. From stone's point of view the universe is hardly created and mountain ranges are bouncing up and down like organ-stops while continents zip backward and forward in general high spirits, crashing into each other from the sheer joy of momentum and getting their rocks off. It is going to be quite some time before stone notices its disfiguring skin disease and starts to scratch, which is just as well.

Bleak as the scene was, though, there was growing joy in Inman's heart. He was nearing home; he could feel it in the touch of thin air on skin, in his longing to see the lead of hearth smoke from the houses of people he had known all his life. People he would not be called upon to hate or fear. He rose and took a wide stance on the rock and stood and pinched down his eyes to sharpen the view across the vast propect to one far mountain. It stood apart from the sky only as the stroke of a poorly inked pen, a line thin and quick and gestural. But the shape slowly grew plain and unmistakable. It was to Cold Mountain he looked. He had achieved a vista of what for him was homeland.

Never let failure discourage you. Every time you get to the base of a mountain (literal or metaphorical), you're presented with a new opportunity to challenge yourself, to push your limits beyond what you thought possible, to learn from climbers on the trail ahead of you, and to take in some amazing views. Your performance on the mountain you climbed last week or last month or last year doesn't matter - because it's all about what you are doing right now.

We view the world very much as peasants in the countryside have for millennia. they've alsways said that the mountains are high and the emperor is far away, meaning palace intrigues and imperial threats have no impact on their lives.

Time had lost its importance. That was one of the good things about getting old: you weren't perpetually in a hurry. All her life, Penelope had looked after other people, but now she had no one to think about but herself. There was time to stop and look, and, looking, to remember. Visions widened, like views seen from the slopes of a painfully climbed mountain, and having come so far, it seemed ridiculous not to pause and enjoy them.

You cant really begin to appreciate life until it has knocked you down a few times. You cant really begin to appreciate love until your heart has been broken. And you cant really begin to appreciate happiness until you've known sadness. Once you've walked through the valley, the view from the mountain top is breath taking.

The mark of a moderate man is freedom from his own ideas. Tolerant like the sky, all-pervading like sunlight, firm like a mountain, supple like a tree in the wind, he has no destination in view and makes use of anything life happens to bring his way.

the great mountain when seen from a distance shall always seem closer to us but to get to it, and to climb to its apex to get the best view, we may need to take and experience the real walk with resilience and tenacity.

The mountains she’d viewed in childhood as nurturing have now taken on a menacing quality. Their stippled surfaces—the dark of trees rising from a background of white—give the impression of something more mythic than geological. Leviathans hibernating in the open, ready to stir at any moment and swallow her whole.

There is a faith that is faith; there is a faith that can do all things; there is a faith that moves mountains, whatever those mountains may be; there is a faith that rises above every obstacle in the world and reaches the greatest heights that the mind of man may have in view; and it is this faith that is the hidden secret.

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.

I run to the high mountains I pour my heart out to the skies I sing of the summer song While the sky above dance in the yellow light. The cool breeze fools the sun above Takes a run, wins the mighty fight. Your light then comes to me with warmth, A view my heart wants. Love to me is the song you write. The tricks you play with the endless sky And with the icy wind you find a disguise. You burn me like sun that burns up In the blue abyss. With the ink of my emotions You write a song of Fire and Ice.

It is often said that if you have a room with a view, you will feel peaceful and relaxed, but if the room is a caravan hurtling down a steep and twisted road, and the view is an eerie mountain range racing backward away from you, while chilly mountain winds sting your face and toss dust into your eyes, then you will not feel one bit of peace and relaxation.

Maybe dream chasing is like climbing a mountain. You know, finding the trail, stepping onto it. At first you're energetic and it's easy. Then you trip over a root, face a huge boulder, or a steep incline. So you stand up after the fall, find your way around the boulder, and trudge up the vertical. Eventually, you're on top of the mountain with an expansive view of the world." ~ Michael Stlis in "A Stop in the Park

i always love the moment where the desert gives way to the mountains, because it reminds me that the highest peaks are borne of the lowest valleys, that the radical only exists in proximity to the mundane, because life can only be viewed relative to its opposite.

From childhood’s hour I have not been As others were—I have not seen As others saw—I could not bring My passions from a common spring— From the same source I have not taken My sorrow—I could not awaken My heart to joy at the same tone— And all I lov’d—I lov’d alone— Then—in my childhood—in the dawn Of a most stormy life—was drawn From ev’ry depth of good and ill The mystery which binds me still— From the torrent, or the fountain— From the red cliff of the mountain— From the sun that ’round me roll’d In its autumn tint of gold— From the lightning in the sky As it pass’d me flying by— From the thunder, and the storm— And the cloud that took the form (When the rest of Heaven was blue) Of a demon in my view—

Sure,” I said. “But some people would ask, ‘How can you expect others to replicate what you’re doing here?’ What would be your answer to that?” He turned back and, smiling sweetly, said, “Fuck you.” Then, in a stentorian voice, he corrected himself: “No. I would say, ‘The objective is to inculcate in the doctors and nurses the spirit to dedicate themselves to the patients, and especially to having an outcome-oriented view of TB.’ ” He was grinning, his face alight. He looked very young just then. “In other words, ‘Fuck you.

Who then was the orthodox, who the freethinker? Where lay the true position, the true state of man? Should he descend into the all-consuming all-equalizing chaos, that ascetic-libertine state; or should he take his stand on the "Critical-Subjective," where empty bombast and a bourgeois strictness of morals contradicted each other? Ah, the principles and points of view constantly did that; it became so hard for Hans Castorp's civilian responsibility to distinguish between opposed positions, or even to keep the premises apart from each other and clear in his mind, that the temptation grew well-nigh irresistible to plunge head foremost into Naphtha's "morally chaotic All.

Once, when Adam had still lived in the trailer park, he had been pushing the lawn mower around the scraggly side yard when he realized that it was raining a mile away. He could smell it, the earthy scent of rain on dirt, but also the electric, restless smell of ozone. And he could see it: a hazy gray sheet of water blocking his view of the mountains. He could track the line of rain travelling across the vast dry field towards him. It was heavy and dark, and he knew he would get drenched if he stayed outside. It was coming from so far away that he had plenty of time to put the mower away and get under cover. Instead, though, he just stood there and watched it approach. Even at the last minute, as he heard the rain pounding the grass flat, he just stood there. He closed his eyes and let the storm soak him. That was this kiss.

How to Climb a Mountain Make no mistake. This will be an exercise in staying vertical. Yes, there will be a view, later, a wide swath of open sky, but in the meantime: tree and stone. If you're lucky, a hawk will coast overhead, scanning the forest floor. If you're lucky, a set of wildflowers will keep you cheerful. Mostly, though, a steady sweat, your heart fluttering indelicately, a solid ache perforating your calves. This is called work, what you will come to know, eventually and simply, as movement, as all the evidence you need to make your way. Forget where you were. That story is no longer true. Level your gaze to the trail you're on, and even the dark won't stop you.

The more beautiful world my heart knows is possible is a world with a lot more pleasure: a lot more touch, a lot more lovemaking, a lot more hugging, a lot more deep gazing into each other’s eyes, a lot more fresh-ground tortillas and just-harvested tomatoes still warm from the sun, a lot more singing, a lot more dancing, a lot more timelessness, a lot more beauty in the built environment, a lot more pristine views, a lot more water fresh from the spring. Have you ever tasted real water, springing from the earth after a twenty-year journey through the mountain? None of these pleasures is very far away. None requires any new inventions, nor the subservience of the many to the few. Yet our society is destitute of them all. Our wealth, so-called, is a veil for our poverty, a substitute for what is missing. Because it cannot meet most of our true needs, it is an addictive substitute. No amount can ever be enough. Many of us already see through the superficial substitute pleasures we are offered. They are boring to us, or even revolting. We needn’t sacrifice pleasure to reject them. We need only sacrifice the habit, deeply ingrained, of choosing a lesser pleasure over a greater. Where does this habit come from? It is an essential strand of the world of separation, because most of the tasks that we must do to keep the world-devouring machine operating do not feel very good at all. To keep doing them, we must be trained to deny pleasure.

The Roman Road is the greatest monument ever raised to human liberty by a noble and generous people. It runs across mountain, marsh and river. It is built broad, straight and firm. It joins city with city and nation with nation. It is tens of thousands of miles long, and always thronged with grateful travellers. And while the Great Pyramid, a few hundred feet high and wide, awes sight-seers to silence—though it is only the rifled tomb of an ignoble corpse and a monument of oppression and misery, so that no doubt in viewing it you may still seem to hear the crack of the taskmaster's whip and the squeals and groans of the poor workmen struggling to set a huge block of stone into position——

Rock City begins as an ornamental garden on a mountain side: its visitors walk a path that takes them through rocks, over rocks, between rocks. They throw corn into a deer enclosure, cross a hanging bridge, and peer out through a-quarter-a-throw binoculars at a view that promises them seven states on the rare sunny days when the air is perfectly clear. And from there, like a drop into some strange hell, the path takes visitors, millions upon millions of them every year, down into caverns, where they stare at black-lit dolls arranged into nursery-rhyme and fairy-tale dioramas. When they leave, they leave bemused, uncertain of why they came, of what they have seen, of whether they had a good time or not.

midmorning. The sky steel blue and not a cloud in sight. His perch was atop a thirty-foot guard tower that had been built on the rocky pinnacle of a mountain, far above the timberline. From the open platform, he had a panoramic view of the surrounding peaks, the canyon, the forest, and the town of Wayward Pines, which from four thousand feet above, was little more than a grid of intersecting streets, couched in a protected valley. His radio squeaked. He answered, “Mustin, over.” “Just had a fence strike in zone four, over.” “Stand by.

Imagination is not, as some poets have thought, simply synonymous with good. It may be either good or evil. As long as art remained primarily mimetic, the evil which imagination could do was limited by nature. Again, as long as it was treated as an amusement, the evil which it could do was limited in scope. But in an age when the connection between imagination and figuration is beginning to be dimly realized, when the fact of the directionally creator relation is beginning to break through into consciousness, both the good and the evil latent in the working of imagination begin to appear unlimited. We have seen in the Romantic movement an instance of the way in which the making of images may react upon the collective representations. It is a fairly rudimentary instance, but even so it has already gone beyond the dreams and responses of a leisured few. The economic and social structure of Switzerland is noticeably affected by its tourist industry, and that is due only in part to increased facilities of travel. It is due not less to the condition that (whatever may be said about their ‘particles’) the mountains which twentieth-century man sees are not the mountains which eighteenth-century man saw. It may be objected that this is a very small matter, and that it will be a long time before the imagination of man substantially alters those appearances of nature with which his figuration supplies him. But then I am taking the long view. Even so, we need not be too confident. Even if the pace of change remained the same, one who is really sensitive to (for example) the difference between the medieval collective representations and our own will be aware that, without traveling any greater distance than we have come since the fourteenth century, we could very well move forward into a chaotically empty or fantastically hideous world. But the pace of change has not remained the same. It has accelerated and is accelerating. We should remember this, when appraising the aberrations of the formally representational arts. Of course, in so far as these are due to affectation, they are of no importance. But in so far as they are genuine, they are genuine because the artist has in some way or other experienced the world he represents. And in so far as they are appreciated, they are appreciated by those who are themselves willing to make a move towards seeing the world in that way, and, ultimately therefore, seeing that kind of world. We should remember this, when we see pictures of a dog with six legs emerging from a vegetable marrow or a woman with a motorbicycle substituted for her left breast.

To understand Russia, to understand Cuba, the Dominican Republic, Boston, identity politics, Sri Lanka, and Life Savers, you have to be on top of this hill,” he announced in a light tone as we studied the view together. But there was a serious point to his words. The sight of the drowned farmland, the result of a dam that had made his patients some of the poorest on this earth, was Farmer’s lens on the world. Look through it and you could see the billions of impoverished people in the world, and the many linked causes of their misery. I looked at him. He seemed to think I knew exactly what he meant, and I realized, with some irritation, that I didn’t dare say anything just then, for fear of disappointing him.

We climbed this hill. Each step up we could see farther, so of course we kept going. Now we’re at the top. Science has been at the top for a few centuries now. And we look out across the plain and we see this other tribe dancing around above the clouds, even higher than we are. Maybe it’s a mirage, maybe it’s a trick. Or maybe they just climbed a higher peak we can’t see because the clouds are blocking the view. So we head off to find out—but every step takes us downhill. No matter what direction we head, we can’t move off our peak without losing our vantage point. So we climb back up again. We’re trapped on a local maximum. But what if there is a higher peak out there, way across the plain? The only way to get there is to bite the bullet, come down off our foothill and trudge along the riverbed until we finally start going uphill again. And it’s only then you realize: Hey, this mountain reaches way higher than that foothill we were on before, and we can see so much better from up here. But you can’t get there unless you leave behind all the tools that made you so successful in the first place. You have to take that first step downhill.

Getting older, Mawyndulë, is like climbing a mountain. The higher you go, the greater the view. From time to time, you look back. At such heights, you can see paths behind you: the trails you took and the ones you foolishly disregarded; the blind alleys you fortunately missed, purely out of chance rather than by some greater wisdom on your part. You also spot others following you, people making the same stupid decisions. From your elevated position, you witness their bad choices, the ones they can’t see because they aren’t standing where you are. You could shout down, attempt to warn them, but they rarely listen. They are too blinded by the indisputable fact that the path you followed got you where you are, to the place they want to be.

He wordlessly crossed the floor and sat beside Adam on the mattress. When he held out his hand, Adam put the model into it. “This old thing,” Ronan said. He turned the front tyre, and again the music played out of it. They sat like that for a few minutes, as Ronan examined the car and turned each wheel to play a different tune. Adam watched how intently Ronan studied the seams, his eyelashes low over his light eyes. Ronan let out a breath, put the model down on the bed beside him, and kissed Adam. Once, when Adam had still lived in the trailer park, he had been pushing the lawn mower around the scraggly side yard when he realized that it was raining a mile away. He could smell it, the earthy scent of rain on dirt, but also the electric, restless smell of ozone. And he could see it: a hazy gray sheet of water blocking his view of the mountains. He could track the line of rain travelling across the vast dry field towards him. It was heavy and dark, and he knew he would get drenched if he stayed outside. It was coming from so far away that he had plenty of time to put the mower away and get under cover. Instead, though, he just stood there and watched it approach. Even at the last minute, as he heard the rain pounding the grass flat, he just stood there. He closed his eyes and let the storm soak him. That was this kiss. They kissed again. Adam felt it in more than his lips. Ronan sat back, his eyes closed, swallowing. Adam watched his chest rise and fall, his eyebrows furrow. He felt as bright and dreamy and imaginary as the light through the window. He did not understand anything. It was a long moment before Ronan opened his eyes, and when he did, his expression was complicated. He stood up. He was still looking at Adam, and Adam was looking back, but neither said anything. Probably Ronan wanted something from him, but Adam didn’t know what to say. He was a magician, Persephone had said, and his magic was making connections between disparate things. Only now he was too full of white, fuzzy light to make any sort of logical connections. He knew that of all the options in the world, Ronan Lynch was the most difficult version of any of them. He knew that Ronan was not a thing to be experimented with. He knew his mouth still felt warm. He knew he had started his entire time at Aglionby certain that all he wanted to do was get as far away from this state and everything in it as possible. He was pretty sure he had just been Ronan’s first kiss.

Many people of our time reason along the following lines: The religions—or the differing spiritual perspectives within a given religion—contradict one another, therefore they cannot all be right; consequently none is true. This is exactly as if one said: Every individual claims to be "I," thus they cannot all be right; consequently none is "I." This example shows up the absurdity of the antireligious argument, by recalling the real analogy between the inevitable external limitation of religious language and the no less inevitable limitation of the human ego. To reach this conclusion, as do the rationalists who use the above argument, amounts in practice to denying the diversity of the knowing subjects as also the diversity of aspects in the object to be known. It amounts to pretending that there are neither points of view nor aspects; that is to say, that there is but a single man to see a mountain and that the mountain has but a single side to be seen. The error of the subjectivist and relativist philosophers is a contrary one. According to them, the mountain would alter its nature according to whoever viewed it; at one time it might be a tree and at another a stream. [No activity without Truth] - Studies in Comparative Religion, Vol. 3, No. 4. (Autumn 1969)

Before, as I walked about, either on my hunting, or for viewing the country, the anguish of my soul at my condition would break out upon me on a sudden, and my very heart would die within me, to think of the woods, the mountains, the desarts I was in; and how I was a prisoner, locked up with the eternal bars and bolts of the ocean, in an uninhabited wilderness, without redemption. In the midst of the greatest composures of my mind, this would break out upon me like a storm, and make me wring my hands and weep like a child. Sometimes it would take me in the middle of my work, and I would immediately sit down and sigh, and look upon the ground for an hour or two together; and this was still worse to me; for if I could burst out into tears, or vent my self by words, it would go off, and the grief having exhausted it self would abate.

In here was the image of God. It isn't the devil in humanity that makes man a lonely creature, it's his God-likeness. It's the fullness of the Good that can't get out or can't find its proper "other place" that makes for loneliness.Anna's misery was for others. They just could not see the beauty of that broken iron stump, the colors, the crystalline shapes; they could not see the possibilities there. Anna wanted them to join with her in this exciting new world , but they could not imagine themselves to be so small that this jagged fracture could become a world of iron mountains, of iron plains with crystal trees.It was a new world to explore, a world of the imagination, a world where few people would or could follow her. In this broken-off stump was a whole new realm of possibilities to be explored and to be enjoyed. Mister God most certainly enjoyed it, but then Mister God didn't at all mind making himself small. People thought that Mister God was very big, and that's where they made a big mistake. Obviously Mister God could be any size he wanted to be. "If he couldn't be little, how could he know what it's like to be a lady -bird?" Indeed, how could he? So, like Alice in Wonderland, Anna ate of the cake of imagination and altered her size to fit the occasion.After all, Mister God did not have only one point of view but an infinity of viewing points, and the whole purpose of living was to be like Mister God. So far as Anna was concerned, being good, being generous, being kind, praying, and all that kind of stuff had very little to do with Mister God. They were, in the jargon of today, merely "spinoffs." This sort of thing was just "playing it safe," and Anna was going to have none of it. No! Religion was all about being like Mister God and it was here that things could get a little tough. The instructions weren't to be good and kind and loving, etc., and it therefore followed that you would be more like Mi ster God. No! The whole point of being alive was to be like Mister God and then you couldn't help but be good and kind and loving, could you?

1. Myth: Without God, life has no meaning. There are 1.2 billion Chinese who have no predominant religion, and 1 billion people in India who are predominantly Hindu. And 65% of Japan's 127 million people claim to be non-believers. It is laughable to suggest that none of these billions of people are leading meaningful lives. 2. Myth: Prayer works. Studies have now shown that inter-cessionary prayer has no effect whatsoever of the health or well-being of the subject. 3. Myth: Atheists are immoral. There are hundreds of millions of non-believers on the planet living normal, decent, moral lives. They love their children, care about others, obey laws, and try to keep from doing harm to others just like everyone else. In fact, in predominantly non-believing countries such as in northern Europe, measures of societal health such as life expectancy at birth, adult literacy, per capita income, education, homicide, suicide, gender equality, and political coercion are better than they are in believing societies. 4. Myth: Belief in God is compatible with science. In the past, every supernatural or paranormal explanation of phenomena that humans believed turned out to be mistaken; science has always found a physical explanation that revealed that the supernatural view was a myth. Modern organisms evolved from lower life forms, they weren't created 6,000 years ago in the finished state. Fever is not caused by demon possession. Bad weather is not the wrath of angry gods. Miracle claims have turned out to be mistakes, frauds, or deceptions. We have every reason to conclude that science will continue to undermine the superstitious worldview of religion. 5. Myth: We have immortal souls that survive death. We have mountains of evidence that makes it clear that our consciousness, our beliefs, our desires, our thoughts all depend upon the proper functioning of our brains our nervous systems to exist. So when the brain dies, all of these things that we identify with the soul also cease to exist. Despite the fact that billions of people have lived and died on this planet, we do not have a single credible case of someone's soul, or consciousness, or personality continuing to exist despite the demise of their bodies. 6. Myth: If there is no God, everything is permitted. Consider the billions of people in China, India, and Japan above. If this claim was true, none of them would be decent moral people. So Ghandi, the Buddha, and Confucius, to name only a few were not moral people on this view. 7. Myth: Believing in God is not a cause of evil. The examples of cases where it was someone's belief in God that was the justification for their evils on humankind are too numerous to mention. 8. Myth: God explains the origins of the universe. All of the questions that allegedly plague non-God attempts to explain our origins still apply to the faux explanation of God. The suggestion that God created everything does not make it any clearer to us where it all came from, how he created it, why he created it, where it is all going. In fact, it raises even more difficult mysteries: how did God, operating outside the confines of space, time, and natural law 'create' or 'build' a universe that has physical laws? We have no precedent and maybe no hope of answering or understanding such a possibility. What does it mean to say that some disembodied, spiritual being who knows everything and has all power, 'loves' us, or has thoughts, or goals, or plans? 9. Myth: There's no harm in believing in God. Religious views inform voting, how they raise their children, what they think is moral and immoral, what laws and legislation they pass, who they are friends and enemies with, what companies they invest in, where they donate to charities, who they approve and disapprove of, who they are willing to kill or tolerate, what crimes they are willing to commit, and which wars they are willing to fight.

Twenty million people live and work in Tokyo. It’s so big that nobody really knows where it stops. It’s long since filled up the plain, and now it’s creeping up the mountains to the west and reclaiming land from the bay in the east. The city never stops rewriting itself. In the time one street guide is produced, it’s already become out of date. It’s a tall city, and a deep one, as well as a spread-out one. Things are always moving below you, and above your head. All these people, flyovers, cars, walkways, subways, offices, tower blocks, power cables, pipes, apartments, it all adds up to a lot of weight. You have to do something to stop yourself caving in, or you just become a piece of flotsam or an ant in a tunnel. In smaller cities people can use the space around them to insulate themselves, to remind themselves of who they are. Not in Tokyo. You just don’t have the space, not unless you’re a company president, a gangster, a politician or the Emperor. You’re pressed against people body to body in the trains, several hands gripping each strap on the metro trains. Apartment windows have no view but other apartment windows.

When I think of it as happening to somebody else, it seems that the idea of me soaked to the skin, surrounded by countless driving streaks of silver, and moving through when I completely forget my material existence, and view myself from a purely objective standpoint, can I, as a figure in a painting, blend into the beautiful harmony of my natural surroundings. The moment, however, I feel annoyed because of the rain, or miserable because my legs are weary because of the rain, or miserable because my legs are weary with walking, then I have already ceased to be a character in a poem, or a figure in a painting, and I revert to the uncomprehending, insensitive man in the street I was before. I am then even blind to the elegance of the fleeting clouds; unable even to feel any bond of sympathy with a falling petal or the cry of a bird, much less appreciate the great beauty in the image of myself, completely alone, walking through the mountains in spring.

My Childhood Home I See Again by Abraham Lincoln My childhood home I see again, And sadden with the view; And still, as memory crowds my brain, There's pleasure in it too. O Memory! thou midway world 'Twixt earth and paradise, Where things decayed and loved ones lost In dreamy shadows rise, And, freed from all that's earthly vile, Seem hallowed, pure, and bright, Like scenes in some enchanted isle All bathed in liquid light. As dusky mountains please the eye When twilight chases day; As bugle-notes that, passing by, In distance die away; As leaving some grand waterfall, We, lingering, list its roar-- So memory will hallow all We've known, but know no more. Near twenty years have passed away Since here I bid farewell To woods and fields, and scenes of play, And playmates loved so well. Where many were, but few remain Of old familiar things; But seeing them, to mind again The lost and absent brings. The friends I left that parting day, How changed, as time has sped! Young childhood grown, strong manhood gray, And half of all are dead. I hear the loved survivors tell How nought from death could save, Till every sound appears a knell, And every spot a grave. I range the fields with pensive tread, And pace the hollow rooms, And feel (companion of the dead) I'm living in the tombs.

Every day, sometimes when I am doing my meditation practice and sometimes when I am working at my computer or sitting in my car waiting for a traffic light to change or sharing a meal with friends, I turn my attention to my breath and visualize myself on some inner plane of the imagination turning my face toward that which is larger than myself—the Great Mystery. I only have to turn my face toward it. I become aware of the temperature of the air touching my cheek. I imagine the molecules of oxygen and hydrogen and carbon dioxide colliding in exuberant activity, caressing the skin of my face. And I become aware that these molecules are alive with a vibration, a presence that is there also in the cells of my skin and in the molecules of those cells and in the atoms and subatomic particles of those. Slowly I turn my attention to an inner view of the landscape around and within me, and I become aware of this presence, like the hum of a great song constantly reverberating throughout and emanating from my body, the chair supporting me, the ground beneath me, and the people around me. And I know this presence as a whole that is larger than the sum of the parts and yet inseparable from the parts—including me—which are in a state of constant change. And I experience this presence, this bloodred thread of being that runs through the dark tapestry of daily life, as that which gives me the ability to truly know each other as another myself—as compassion.

Say you could view a time lapse film of our planet: what would you see? Transparent images moving through light, “an infinite storm of beauty.” The beginning is swaddled in mists, blasted by random blinding flashes. Lava pours and cools; seas boil and flood. Clouds materialize and shift; now you can see the earth’s face through only random patches of clarity. The land shudders and splits, like pack ice rent by widening lead. Mountains burst up, jutting, and dull and soften before your eyes, clothed in forests like felt. The ice rolls up, grinding green land under water forever; the ice rolls back. Forests erupt and disappear like fairy rings. The ice rolls up- mountains are mowed into lakes, land rises wet from the sea like a surfacing whale- the ice rolls back. A blue-green streaks the highest ridges, a yellow-green spreads from the south like a wave up a strand. A red dye seems to leak from the north down the ridges and into the valleys, seeping south; a white follows the red, then yellow-green washes north, then red spreads again, then white, over and over, making patterns of color too intricate to follow. Slow the film. You see dust storms, locusts, floods, in dizzying flash-frames. Zero in on a well-watered shore and see smoke from fires drifting. Stone cities rise, spread, and crumble, like paths of alpine blossoms that flourish for a day an inch above the permafrost, that iced earth no root can suck, and wither in a hour. New cities appear, and rivers sift silt onto their rooftops; more cities emerge and spread in lobes like lichen on rock. The great human figures of history, those intricate, spirited tissues whose split second in the light was too brief an exposure to yield any image but the hunched shadowless figures of ghosts. Slow it down more, come closer still. A dot appears, a flesh-flake. It swells like a balloon; it moves, circles, slows, and vanishes. This is your life.

XXIV. And more than that - a furlong on - why, there! What bad use was that engine for, that wheel, Or brake, not wheel - that harrow fit to reel Men's bodies out like silk? With all the air Of Tophet's tool, on earth left unaware Or brought to sharpen its rusty teeth of steel. XXV. Then came a bit of stubbed ground, once a wood, Next a marsh it would seem, and now mere earth Desperate and done with; (so a fool finds mirth, Makes a thing and then mars it, till his mood Changes and off he goes!) within a rood - Bog, clay and rubble, sand, and stark black dearth. XXVI. Now blotches rankling, coloured gay and grim, Now patches where some leanness of the soil's Broke into moss, or substances like boils; Then came some palsied oak, a cleft in him Like a distorted mouth that splits its rim Gaping at death, and dies while it recoils. XXVII. And just as far as ever from the end! Naught in the distance but the evening, naught To point my footstep further! At the thought, A great black bird, Apollyon's bosom friend, Sailed past, not best his wide wing dragon-penned That brushed my cap - perchance the guide I sought. XXVIII. For, looking up, aware I somehow grew, Spite of the dusk, the plain had given place All round to mountains - with such name to grace Mere ugly heights and heaps now stolen in view. How thus they had surprised me - solve it, you! How to get from them was no clearer case. XXIX. Yet half I seemed to recognise some trick Of mischief happened to me, God knows when - In a bad dream perhaps. Here ended, then Progress this way. When, in the very nick Of giving up, one time more, came a click As when a trap shuts - you're inside the den. XXX. Burningly it came on me all at once, This was the place! those two hills on the right, Crouched like two bulls locked horn in horn in fight; While to the left a tall scalped mountain ... Dunce, Dotard, a-dozing at the very nonce, After a life spent training for the sight! XXXI. What in the midst lay but the Tower itself? The round squat turret, blind as the fool's heart, Built of brown stone, without a counterpart In the whole world. The tempest's mocking elf Points to the shipman thus the unseen shelf He strikes on, only when the timbers start. XXXII. Not see? because of night perhaps? - why day Came back again for that! before it left The dying sunset kindled through a cleft: The hills, like giants at a hunting, lay, Chin upon hand, to see the game at bay, - Now stab and end the creature - to the heft!' XXXIII. Not hear? When noise was everywhere! it tolled Increasing like a bell. Names in my ears Of all the lost adventurers, my peers - How such a one was strong, and such was bold, And such was fortunate, yet each of old Lost, lost! one moment knelled the woe of years. XXXIV. There they stood, ranged along the hillsides, met To view the last of me, a living frame For one more picture! In a sheet of flame I saw them and I knew them all. And yet Dauntless the slug-horn to my lips I set, And blew. 'Childe Roland to the Dark Tower came.

Questions of Travel There are too many waterfalls here; the crowded streams hurry too rapidly down to the sea, and the pressure of so many clouds on the mountaintops makes them spill over the sides in soft slow-motion, turning to waterfalls under our very eyes. —For if those streaks, those mile-long, shiny, tearstains, aren't waterfalls yet, in a quick age or so, as ages go here, they probably will be. But if the streams and clouds keep travelling, travelling, the mountains look like the hulls of capsized ships, slime-hung and barnacled. Think of the long trip home. Should we have stayed at home and thought of here? Where should we be today? Is it right to be watching strangers in a play in this strangest of theatres? What childishness is it that while there's a breath of life in our bodies, we are determined to rush to see the sun the other way around? The tiniest green hummingbird in the world? To stare at some inexplicable old stonework, inexplicable and impenetrable, at any view, instantly seen and always, always delightful? Oh, must we dream our dreams and have them, too? And have we room for one more folded sunset, still quite warm? But surely it would have been a pity not to have seen the trees along this road, really exaggerated in their beauty, not to have seen them gesturing like noble pantomimists, robed in pink. —Not to have had to stop for gas and heard the sad, two-noted, wooden tune of disparate wooden clogs carelessly clacking over a grease-stained filling-station floor. (In another country the clogs would all be tested. Each pair there would have identical pitch.) —A pity not to have heard the other, less primitive music of the fat brown bird who sings above the broken gasoline pump in a bamboo church of Jesuit baroque: three towers, five silver crosses. —Yes, a pity not to have pondered, blurredly and inconclusively, on what connection can exist for centuries between the crudest wooden footwear and, careful and finicky, the whittled fantasies of wooden cages. —Never to have studied history in the weak calligraphy of songbirds' cages. —And never to have had to listen to rain so much like politicians' speeches: two hour of unrelenting oratory and then a sudden golden silence in which the traveller takes a notebook, writes: "Is it lack of imagination that makes us come to imagined places, not just stay at home? Or could Pascal have been entirely right about just sitting quietly in one's room? Continent, city, country, society: the choice is never wide and never free. And here, or there...No. Should we have stayed at home, wherever that may be?

We are all, of course, wayfaring strangers on this earth. But coming out of the rainbow tunnel, the liminal portal between Marin and San Francisco, myth and reality, I catch sight of a beautiful, sparkling city that might as well be on the moon. I can name the sights, the streets, the eateries, but in my heart it feels as unfamiliar as Cape Town or Cuzco. I've lived here for fourteen years. This is the arena of my adult life, with its large defeats and small victories. Maybe, like all transplants (converts?), I've asked too much of the city. I would never have moved to Pittsburh or Houston or L.A. expecting it to save my soul. Only here in the great temple by the bay. It's a mistake we've been making for decades, and probably a necessary one. The city's flaws, of course, are numerous. Our politics can suffer from humourless stridency, and life here is menacingly expensive. But if you're insulated from these concerns, sufficiently employed and housed, if you are -in other words- like most people, you are in view of the unbridgeable ideal. Here, with our plentiful harvest, our natural beauty, our bars, our bookstores, our cliffs and ocean, out free to be you and me; here, where pure mountain water flows right out of the tap. It's here that the real questions become inescapable. In fact the proximity of the ideal makes us more acutely aware of the real questions. Not the run-of-the-mill insolubles-Why am I here? Who am I?- but the pressing questions of adult life: Really? and Are you sure? And Now what?

Everyone has an Everest. Whether it’s a climb you chose, or a circumstance you find yourself in, you’re in the middle of an important journey. Can you imagine a climber scaling the wall of ice at Everest’s Lhotse Face and saying, “This is such a hassle”? Or spending the first night in the mountain’s “death zone” and thinking, “I don’t need this stress”? The climber knows the context of his stress. It has personal meaning to him; he has chosen it. You are most liable to feel like a victim of the stress in your life when you forget the context the stress is unfolding in. “Just another cold, dark night on the side of Everest” is a way to remember the paradox of stress. The most meaningful challenges in your life will come with a few dark nights. The biggest problem with trying to avoid stress is how it changes the way we view our lives, and ourselves. Anything in life that causes stress starts to look like a problem. If you experience stress at work, you think there’s something wrong with your job. If you experience stress in your marriage, you think there’s something wrong with your relationship. If you experience stress as a parent, you think there’s something wrong with your parenting (or your kids). If trying to make a change is stressful, you think there’s something wrong with your goal. When you think life should be less stressful, feeling stressed can also seem like a sign that you are inadequate: If you were strong enough, smart enough, or good enough, then you wouldn’t be stressed. Stress becomes a sign of personal failure rather than evidence that you are human. This kind of thinking explains, in part, why viewing stress as harmful increases the risk of depression. When you’re in this mindset, you’re more likely to feel overwhelmed and hopeless. Choosing to see the connection between stress and meaning can free you from the nagging sense that there is something wrong with your life or that you are inadequate to the challenges you face. Even if not every frustrating moment feels full of purpose, stress and meaning are inextricably connected in the larger context of your life. When you take this view, life doesn’t become less stressful, but it can become more meaningful.

George Williams, the revered evolutionary biologist, describes the natural world as “grossly immoral.” Having no foresight or compassion, natural selection “can honestly be described as a process for maximizing short-sighted selfishness.” On top of all the miseries inflicted by predators and parasites, the members of a species show no pity to their own kind. Infanticide, siblicide, and rape can be observed in many kinds of animals; infidelity is common even in so-called pair-bonded species; cannibalism can be expected in all species that are not strict vegetarians; death from fighting is more common in most animal species than it is in the most violent American cities. Commenting on how biologists used to describe the killing of starving deer by mountain lions as an act of mercy, Williams wrote: “The simple facts are that both predation and starvation are painful prospects for deer, and that the lion's lot is no more enviable. Perhaps biology would have been able to mature more rapidly in a culture not dominated by Judeo-Christian theology and the Romantic tradition. It might have been well served by the First Holy Truth from [Buddha's] Sermon at Benares: “Birth is painful, old age is painful, sickness is painful, death is painful...”” As soon as we recognize that there is nothing morally commendable about the products of evolution, we can describe human psychology honestly, without the fear that identifying a “natural” trait is the same as condoning it. As Katharine Hepburn says to Humphrey Bogart in The African Queen, “Nature, Mr. Allnut, is what we are put in this world to rise above.

Mountains have long been a geography for pilgrimage, place where people have been humbled and strengthened, they are symbols of the sacred center. Many have traveled to them in order to find the concentrated energy of Earth and to realize the strength of unimpeded space. Viewing a mountain at a distance or walking around its body we can see its shape, know its profile, survey its surrounds. The closer you come to the mountain the more it disappears, the mountain begins to lose its shape as you near it, its body begins to spread out over the landscape losing itself to itself. On climbing the mountain the mountain continues to vanish. It vanishes in the detail of each step, its crown is buried in space, its body is buried in the breath. On reaching the mountain summit we can ask, “What has been attained?” - The top of the mountain? Big view? But the mountain has already disappeared. Going down the mountain we can ask, “What has been attained?” Going down the mountain the closer we are to the mountain the more the mountain disappears, the closer we are to the mountain the more the mountain is realized. Mountain’s realization comes through the details of the breath, mountain appears in each step. Mountain then lives inside our bones, inside our heart-drum. It stands like a huge mother in the atmosphere of our minds. Mountain draws ancestors together in the form of clouds. Heaven, Earth and human meet in the raining of the past. Heaven, Earth and human meet in the winds of the future. Mountain mother is a birth gate that joins the above and below, she is a prayer house, she is a mountain. Mountain is a mountain.

Well, this is extremely interesting,’ said the Episcopal Ghost. ‘It’s a point of view. Certainly, it’s a point of view. In the meantime…’ ‘There is no meantime,’ replied the other. ‘All that is over. We are not playing now. I have been talking of the past (your past and mine) only in order that you may turn from it forever. One wrench and the tooth will be out. You can begin as if nothing had ever gone wrong. White as snow. It’s all true, you know. He is in me, for you, with that power. And—I have come a long journey to meet you. You have seen Hell: you are in sight of Heaven. Will you, even now, repent and believe?’ ‘I’m not sure that I’ve got the exact point you are trying to make,’ said the Ghost. ‘I am not trying to make any point,’ said the Spirit. ‘I am telling you to repent and believe.’ ‘But my dear boy, I believe already. We may not be perfectly agreed, but you have completely misjudged me if you do not realise that my religion is a very real and a very precious thing to me.’ ‘Very well,’ said the other, as if changing his plan. ‘Will you believe in me?’ ‘In what sense?’ ‘Will you come with me to the mountains? It will hurt at first, until your feet are hardened. Reality is harsh to the feet of shadows. But will you come?’ ‘Well, that is a plan. I am perfectly ready to consider it. Of course I should require some assurances…I should want a guarantee that you are taking me to a place where I shall find a wider sphere of usefulness—and scope for the talents that God has given me—and an atmosphere of free inquiry—in short, all that one means by civilisation and—er—the spiritual life.’ ‘No,’ said the other. ‘I can promise you none of these things. No sphere of usefulness: you are not needed there at all. No scope for your talents: only forgiveness for having perverted them. No atmosphere of inquiry, for I will bring you to the land not of questions but of answers, and you shall see the face of God.

So what," the Chelgrian asked, "is the point of me or anybody else writing a symphony, or anything else?" The avatar raised its brows in surprise. "Well, for one thing, you do it, it's you who gets the feeling of achievement." "Ignoring the subjective. What would be the point for those listening to it?" "They'd know it was one of their own species, not a Mind, who created it." "Ignoring that, too; suppose they weren't told it was by an AI, or didn't care." "If they hadn't been told then the comparison isn't complete; information is being concealed. If they don't care, then they're unlike any group of humans I've ever encountered." "But if you can—" "Ziller, are concerned that Minds—AIs, if you like—can create, or even just appear to create, original works of art?" "Frankly, when they're the sort of original works of art that I create, yes." "Ziller, it doesn't matter. You have to think like a mountain climber." "Oh, do I?" "Yes. Some people take days, sweat buckets, endure pain and cold and risk injury and—in some cases—permanent death to achieve the summit of a mountain only to discover there a party of their peers freshly arrived by aircraft and enjoying a light picnic." "If I was one of those climbers I'd be pretty damned annoyed." "Well, it is considered rather impolite to land an aircraft on a summit which people are at that moment struggling up to the hard way, but it can and does happen. Good manners indicate that the picnic ought to be shared and that those who arrived by aircraft express awe and respect for the accomplishment of the climbers. "The point, of course, is that the people who spent days and sweated buckets could also have taken an aircraft to the summit if all they'd wanted was to absorb the view. It is the struggle that they crave. The sense of achievement is produced by the route to and from the peak, not by the peak itself. It is just the fold between the pages." The avatar hesitated. It put its head a little to one side and narrowed its eyes. "How far do I have to take this analogy, Cr. Ziller?

Today, she is standing at the top of a mountain and appreciating the majestic panoramic view of mesmerizing Himalaya. As a kid, she used to look up in the sky and wish for wings to fly up to the mountains. And now after a long wait of many years, she is standing here and living her dream. It’s the moment when she can’t believe her eyes because what she always dreamed of has come alive. She looks with amazement as if she’s witnessing a miracle. It is the moment of her life. She just wants to feel it. There are beautiful clouds below her and there are snow clad mountain peaks emerging from those clouds. The white peaks shining in blue sky among white clouds look like glittering diamonds to her. The view of the large lush green meadow surrounded by mountains under blue sky with a rainbow circling the horizon has put her in a state of tranquility. As the sun starts drowning in the horizon, the sky begins to boast his mystical colours. The beautiful mix of pink, orange and red looks like creating a twilight saga. She opens her both arm and takes a deep breath to entwine with the nature. The glimmering rays of the moon are paying tribute to her by kissing her warm cheeks and her eyes twinkle in bright moon light. She raises her face towards the moon and senses the flood of memories which she wants to unleash. The cool breeze lifts her ruffled hair and blows her skirt up. She closes her eyes and breathes deep as if she wants to let her know that she is finally here and then she opens her eyes and finds herself on the same wheelchair inside a room with an empty wall in front of her eye. Tears rolls down from her eye but these are the tears of Joy because she is living her dreams today. The feelings comes to her mind while waiting for her daughter who is coming back home today after her first expedition of a high range mountain ~ AB

This scroll, five hundred years old and more, had been inspired by her favorite, the great Wang Wei, master of landscape art, who had painted the scenes from his own home, where he lived for thirty years before he died. Now behind the palace walls on this winter’s day, where she could see only sky and falling snow, Tzu His gazed upon the green landscapes of continuing spring. One landscape melted into another as slowly she unrolled the scroll, so that she might dwell upon every detail of tree and brook and distant hillside. So did she, in imagination, pass beyond the high walls which enclosed her, and she traveled through a delectable country, beside flowing brooks and spreading lakes, and following the ever-flowing river she crossed over wooden bridges and climbed the stony pathways upon a high mountainside and thence looked down a gorge to see a torrent fed by still higher springs, and breaking into waterfalls as it traveled toward the plains. Down from the mountain again she came, past small villages nestling in pine forests and into the warmer valleys among bamboo groves, and she paused in a poet’s pavilion, and so reached at last the shore where the river lost itself in a bay. There among the reeds a fisherman’s boat rose and fell upon the rising tide. Here the river ended, its horizon the open sea and the misted mountains of infinity. This scroll, Lady Miao had once told her, was the artist’s picture of the human soul, passing through the pleasantest scenes of earth to the last view of the unknown future, far beyond.

Say you could view a time-lapse film of our planet: what would you see? Transparent images moving through light, “an infinite storm of beauty.” The beginning is swaddled in mists, blasted by random blinding flashes. Lava pours and cools; seas boil and flood. Clouds materialize and shift; now you can see the earth’s face through only random patches of clarity. The land shudders and splits, like pack ice rent by a widening lead. Mountains burst up, jutting and dull and soften before your eyes, clothed in forests like felt. The ice rolls up, grinding green land under water forever; the ice rolls back. Forests erupt and disappear like fairy rings. The ice rolls up-mountains are mowed into lakes, land rises wet from the sea like a surfacing whale- the ice rolls back. A blue-green streaks the highest ridges, a yellow-green spreads from the south like a wave up a strand. A red dye seems to leak from the north down the ridges and into the valleys, seeping south; a white follows the red, then yellow-green washes north, then red spreads again, then white, over and over, making patterns of color too swift and intricate to follow. Slow the film. You see dust storms, locusts, floods, in dizzying flash frames. Zero in on a well-watered shore and see smoke from fires drifting. Stone cities rise, spread, and then crumble, like patches of alpine blossoms that flourish for a day an inch above the permafrost, that iced earth no root can suck, and wither in a hour. New cities appear, and rivers sift silt onto their rooftops; more cities emerge and spread in lobes like lichen on rock. The great human figures of history, those intricate, spirited tissues that roamed the earth’s surface, are a wavering blur whose split second in the light was too brief an exposure to yield any images. The great herds of caribou pour into the valleys and trickle back, and pour, a brown fluid. Slow it down more, come closer still. A dot appears, like a flesh-flake. It swells like a balloon; it moves, circles, slows, and vanishes. This is your life.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

WHEN I DESCRIBED THE TUMOR IN MY ESOPHAGUS as a “blind, emotionless alien,” I suppose that even I couldn’t help awarding it some of the qualities of a living thing. This at least I know to be a mistake: an instance of the pathetic fallacy (angry cloud, proud mountain, presumptuous little Beaujolais) by which we ascribe animate qualities to inanimate phenomena. To exist, a cancer needs a living organism, but it cannot ever become a living organism. Its whole malice—there I go again—lies in the fact that the “best” it can do is to die with its host. Either that or its host will find the measures with which to extirpate and outlive it. But, as I knew before I became ill, there are some people for whom this explanation is unsatisfying. To them, a rodent carcinoma really is a dedicated, conscious agent—a slow–acting suicide–murderer—on a consecrated mission from heaven. You haven’t lived, if I can put it like this, until you have read contributions such as this on the websites of the faithful: Who else feels Christopher Hitchens getting terminal throat cancer [sic] was God’s revenge for him using his voice to blaspheme him? Atheists like to ignore FACTS. They like to act like everything is a “coincidence.” Really? It’s just a “coincidence” [that] out of any part of his body, Christopher Hitchens got cancer in the one part of his body he used for blasphemy? Yeah, keep believing that, Atheists. He’s going to writhe in agony and pain and wither away to nothing and then die a horrible agonizing death, and THEN comes the real fun, when he’s sent to HELLFIRE forever to be tortured and set afire. There are numerous passages in holy scripture and religious tradition that for centuries made this kind of gloating into a mainstream belief. Long before it concerned me particularly I had understood the obvious objections. First, which mere primate is so damn sure that he can know the mind of god? Second, would this anonymous author want his views to be read by my unoffending children, who are also being given a hard time in their way, and by the same god? Third, why not a thunderbolt for yours truly, or something similarly awe–inspiring? The vengeful deity has a sadly depleted arsenal if all he can think of is exactly the cancer that my age and former “lifestyle” would suggest that I got. Fourth, why cancer at all? Almost all men get cancer of the prostate if they live long enough: It’s an undignified thing but quite evenly distributed among saints and sinners, believers and unbelievers. If you maintain that god awards the appropriate cancers, you must also account for the numbers of infants who contract leukemia. Devout persons have died young and in pain. Betrand Russell and Voltaire, by contrast, remained spry until the end, as many psychopathic criminals and tyrants have also done. These visitations, then, seem awfully random. My so far uncancerous throat, let me rush to assure my Christian correspondent above, is not at all the only organ with which I have blasphemed. And even if my voice goes before I do, I shall continue to write polemics against religious delusions, at least until it’s hello darkness my old friend. In which case, why not cancer of the brain? As a terrified, half–aware imbecile, I might even scream for a priest at the close of business, though I hereby state while I am still lucid that the entity thus humiliating itself would not in fact be “me.” (Bear this in mind, in case of any later rumors or fabrications.)

AUTHOR’S NOTE Dear reader: This story was inspired by an event that happened when I was eight years old. At the time, I was living in upstate New York. It was winter, and my dad and his best friend, “Uncle Bob,” decided to take my older brother, me, and Uncle Bob’s two boys for a hike in the Adirondacks. When we left that morning, the weather was crisp and clear, but somewhere near the top of the trail, the temperature dropped abruptly, the sky opened, and we found ourselves caught in a torrential, freezing blizzard. My dad and Uncle Bob were worried we wouldn’t make it down. We weren’t dressed for that kind of cold, and we were hours from the base. Using a rock, Uncle Bob broke the window of an abandoned hunting cabin to get us out of the storm. My dad volunteered to run down for help, leaving my brother Jeff and me to wait with Uncle Bob and his boys. My recollection of the hours we spent waiting for help to arrive is somewhat vague except for my visceral memory of the cold: my body shivering uncontrollably and my mind unable to think straight. The four of us kids sat on a wooden bench that stretched the length of the small cabin, and Uncle Bob knelt on the floor in front of us. I remember his boys being scared and crying and Uncle Bob talking a lot, telling them it was going to be okay and that “Uncle Jerry” would be back soon. As he soothed their fear, he moved back and forth between them, removing their gloves and boots and rubbing each of their hands and feet in turn. Jeff and I sat beside them, silent. I took my cue from my brother. He didn’t complain, so neither did I. Perhaps this is why Uncle Bob never thought to rub our fingers and toes. Perhaps he didn’t realize we, too, were suffering. It’s a generous view, one that as an adult with children of my own I have a hard time accepting. Had the situation been reversed, my dad never would have ignored Uncle Bob’s sons. He might even have tended to them more than he did his own kids, knowing how scared they would have been being there without their parents. Near dusk, a rescue jeep arrived, and we were shuttled down the mountain to waiting paramedics. Uncle Bob’s boys were fine—cold and exhausted, hungry and thirsty, but otherwise unharmed. I was diagnosed with frostnip on my fingers, which it turned out was not so bad. It hurt as my hands were warmed back to life, but as soon as the circulation was restored, I was fine. Jeff, on the other hand, had first-degree frostbite. His gloves needed to be cut from his fingers, and the skin beneath was chafed, white, and blistered. It was horrible to see, and I remember thinking how much it must have hurt, the damage so much worse than my own. No one, including my parents, ever asked Jeff or me what happened in the cabin or questioned why we were injured and Uncle Bob’s boys were not, and Uncle Bob and Aunt Karen continued to be my parents’ best friends. This past winter, I went skiing with my two children, and as we rode the chairlift, my memory of that day returned. I was struck by how callous and uncaring Uncle Bob, a man I’d known my whole life and who I believed loved us, had been and also how unashamed he was after. I remember him laughing with the sheriff, like the whole thing was this great big adventure that had fortunately turned out okay. I think he even viewed himself as sort of a hero, boasting about how he’d broken the window and about his smart thinking to lead us to the cabin in the first place. When he got home, he probably told Karen about rubbing their sons’ hands and feet and about how he’d consoled them and never let them get scared. I looked at my own children beside me, and a shudder ran down my spine as I thought about all the times I had entrusted them to other people in the same way my dad had entrusted us to Uncle Bob, counting on the same naive presumption that a tacit agreement existed for my children to be cared for equally to their own.