Movement Is A Gift Quotes

Would you like to save the world from the degradation and destruction it seems destined for? Then step away from shallow mass movements and quietly go to work on your own self-awareness. If you want to awaken all of humanity, then awaken all of yourself. If you want to eliminate the suffering in the world, then eliminate all that is dark and negative in yourself. Truly, the greatest gift you have to give is that of your own self-transformation.

We are showered every day with gifts, but they are not meant for us to keep. Their life is in their movement, the inhale and the exhale of our shared breath. Our work and our joy is to pass along the gift and to trust that what we put out into the universe will always come back.

When people tell you that "you've changed" what they really mean is...they haven't. It's easy to see movement when you're standing still. Change is inevitable and embracing your evolution in this lifetime is what's supposed to happen, but there are those that will fight against it. We are meant to examine all that life has to offer, explore our gifts, welcome love and release the loss. 

Dr. Martin Luther King Jr.’s dream was a manifestation of hope that humanity might one day get out of its own way by finding the courage to realize that love and nonviolence are not indicators of weakness but gifts of significant strength.

I was actually permitting myself to experience a sickening sense of disappointment: but rallying my wits, and recollecting my principles, I at once called my sensations to order; and it was wonderful how I got over the temporary blunder--how I cleared up the mistake of supposing Mr. Rochester's movements a matter in which I had any cause to take vital interest. Not that I humbled myself by a slavish notion of inferiority: on the contrary, I just said-- "You have nothing to do with the master of Thornfield further than to receive the salary he gives you for teaching his protegee and to be grateful for such respectful and kind treatment as, if you do your duty, you have a right to expect at his hands. Be sure that is the only tie he seriously acknowledges between you and him, so don't make him the object of your fine feelings, your raptures, agonies, and so forth. He is not of your order: keep to your caste; and be too self-respecting to lavish the love of the whole heart, soul, and strength, where such a gift is not wanted and would be despised.

Accept yourself. Love yourself just as you are. Your finest work, your best movements, your joy, peace, and healing comes when you love yourself. You give a great gift to the world when you do that. You give others permission to do the same: to love themselves. Revel in self love. Roll in it. Bask in it, as you would the sunshine.

Under the present conditions, everything conspires to obscure the basic movement that tends to restore wealth to its function, to gift-giving, to squandering without reciprocation.

God’s grace is a gift that is freely given to us. We don’t earn a thing when it comes to God’s love, and we only try to live in response to the gift. No one is climbing the spiritual ladder. We don’t continually improve until we are so spiritual we no longer need God. We die and are made new, but that’s different from spiritual self-improvement. We are simultaneously sinner and saint, 100 percent of both, all the time. The Bible is not God. The Bible is simply the cradle that holds Christ. Anything in the Bible that does not hold up to the Gospel of Jesus Christ simply does not have the same authority. The movement in our relationship to God is always from God to us. Always. We can’t, through our piety or goodness, move closer to God. God is always coming near to us. Most especially in the Eucharist and in the stranger.

What is the key To untie the knot of the mind’s suffering? Benevolent thought, sound And movement.

It is never late, you can start the movement now, the provisions have been made, the price has been paid and the gifts have been packaged. Are you willing to change?

One day when I went to see him (Picasso), we were looking at the dust dancing in a ray of sunlight that slanted in through one of the high windows. He said to me, 'Nobody has any real importance to me. As far as I'm concerned, other people are like those little grains of dust floating in the sunlight. It takes only a push of the broom and out they go.'I told him I had often noticed in his dealings with others that he considered the rest of the world only little grains of dust. But I said, as it happened, I was a little grain of dust gifted with autonomous movement and who didn't therefore need a broom. I could go out by myself.

A good relationship has a pattern like a dance and is built on some of the same rules. The partners do not need to hold on tightly, because they move confidently in the same pattern, intricate but gay and swift and free, like a country dance of Mozart’s. To touch heavily would be to arrest the pattern and freeze the movement, to check the endlessly changing beauty of its unfolding. There is no place here for the possessive clutch, the clinging arm, the heavy hand; only the barest touch in passing. Now arm in arm, now face to face, now back to back—it does not matter which. Because they know they are partners moving to the same rhythm, creating a pattern together, and being invisibly nourished by it.

Our categories are important. We cannot organize a social life, a political movement, or our individual identities and desires without them. The fact that categories invariably leak and can never contain all the relevant "existing things" does not render them useless, only limited. Categories like “woman,” “butch,” “lesbian,” or “transsexual” are all imperfect, historical, temporary, and arbitrary. We use them, and they use us. We use them to construct meaningful lives, and they mold us into historically specific forms of personhood. Instead of fighting for immaculate classifications and impenetrable boundaries, let us strive to maintain a community that understands diversity as a gift, sees anomalies as precious, and treats all basic principles with a hefty dose of skepticism.

The crowd is his element, as the air is that of birds and water of fishes. His passion and his profession are to become one flesh with the crowd. For the perfect flâneur, for the passionate spectator, it is an immense joy to set up house in the heart of the multitude, amid the ebb and flow of movement, in the midst of the fugitive and the infinite. To be away from home and yet to feel oneself everywhere at home; to see the world, to be at the centre of the world, and yet to remain hidden from the world - impartial natures which the tongue can but clumsily define. The spectator is a prince who everywhere rejoices in his incognito. The lover of life makes the whole world his family, just like the lover of the fair sex who builds up his family from all the beautiful women that he has ever found, or that are or are not - to be found; or the lover of pictures who lives in a magical society of dreams painted on canvas. Thus the lover of universal life enters into the crowd as though it were an immense reservoir of electrical energy. Or we might liken him to a mirror as vast as the crowd itself; or to a kaleidoscope gifted with consciousness, responding to each one of its movements and reproducing the multiplicity of life and the flickering grace of all the elements of life.

There are hardly any exceptions to the rule that a person must pay dearly for the divine gift of the creative fire.

Hypothesis: Intentional or not, movement to a beat = dancing.

Predatory animals usually devour prey in order to convert flesh into fuel. Most human predators, however, seek power, not food. To destroy or damage something is to take its power. This applies equally to a political movement, a government, a campaign, a career, a marriage, a performance, a fortune, or a religion. To push a pie into the face of the world’s richest man is to take his power, if only for a moment.

I receive grace. And through me, grace could flow on. Like a cycle of water in continuous movement, grace is meant to fall, a rain...again, again, again. I could share the grace, multiply the joy, extend the table of the feast, enlarge the paradise of His presence. I am blessed. I can bless.

It would take her thousands of steps to get anywhere, but she would get there easily, and when she arrived, in the present, it would seem like it had been a single movement that brought her there. Did existence ever seem worked for? One seemed simply to be here, less an accumulation of moments than a single arrangement continuously gifted from some inaccessible future.

A good relationship has a pattern like a dance and is built on some of the same rules. The partners do not need to hold on tightly, because they move confidently in the same pattern, intricate but gay and swift and free, like a country dance of Mozart's. To touch heavily would be to arrest the pattern and freeze the movement, to check the endlessly changing beauty of its unfolding. There is no place here for the possessive clutch, the clinging arm, the heavy hand, only the barest touch in passing. Now arm in arm, now face to face, now back to back -- it does not matter which because they know they are partners moving to the same rhythm, creating a pattern together, and being invisibly nourished by it. The joy of such a pattern is...the joy of living in the moment. Lightness of touch and living in the moment are intertwined. One cannot dance well unless one is completely in time with the music, not leaning back to the last step or pressing forward to the next one, but poised directly on the present step as it comes... But how does one learn this technique of the dance? Why is it so difficult? What makes us hesitate and stumble? It is fear, I think, that makes one cling nostalgically to the last moment or clutch greedily toward the next. [And fear] can only be exorcised by its opposite: love.

Because you have been blessed with the gift of life, it is your duty to help others. We are all responsible for one another.

My biggest concern about the effects of the prosperity movement is that it diminishes Christ by making him less central and less satisfying than his gifts.

The paradox of prayer is that it asks for a serious effort while it can only be received as a gift. We cannot plan, organize or manipulate God; but without a careful discipline, we cannot receive him either.

envy of non-achievers against creative minorities is the mainspring of modern revolutionary movements, that this envy is incited and exploited by alienated intellectuals, and that the result is aristocide - the murder of productive, gifted and high-achieving people - along with consequent genetic decline.

I have grown weary of talking about life as if it is deserved, or earned, or gifted, or wasted. I'm going to be honest about my scoreboard and just say that the math on me being here and the people who have kept me here doesn't add up when weighed against the person I've been and the person I can still be sometimes. But isn't that the entire point of gratitude? To have a relentless understanding of all the ways you could have vanished, but haven't? The possibilities for my exits have been endless, and so the gratitude for my staying must be equally endless. I am sorry that this one is not about movement, or history, or dance. But instead about stillness. About all of the frozen moments that I have been pulled back from, in service of attempting another day.

Juggling and balancing effectively required that we make clear, legacy-driven choices about what we're trying to keep in the air and how we sequence our movements down the beam. Because the ultimate grade in life is not based on how far and fast we've walked the beam or how many things we’ve juggled—it’s based on how much we've enjoyed the exercise.

I travel not only for the passion and madness and desire of movement, but because travel, like bread and water and air, becomes necessary to a life fully dreamed and lived.

People who say they want peace, should know how to be peaceful. You'll hear these people talk about wanting peace as if other people, and the world, owe it to them. No, because peace is a gift you give to yourself, to other people, and to the world. The only way you'll ever have peace, is by gifting it.

Every once in a while, however, the subordinates of this world contest their fates. They protest their conditions, write letters and petitions, join movements, and make demands. Their goals may be minimal and discrete — better safety guards on factory machines, an end to marital rape—but in voicing them, they raise the specter of a more fundamental change in power. They cease to be servants or supplicants and become agents, speaking and acting on their own behalf. More than the reforms themselves, it is this assertion of agency by the subject class—the appearance of an insistent and independent voice of demand — that vexes their superiors. Guatemala’s Agrarian Reform of 1952 redistributed a million and a half acres of land to 100,000 peasant families. That was nothing, in the minds of the country’s ruling classes, compared to the riot of political talk the bill seemed to unleash. Progressive reformers, Guatemala’s arch-bishop complained, sent local peasants “gifted with facility with words” to the capital, where they were given opportunities “to speak in public.” That was the great evil of the Agrarian Reform.

Interesting, but futile,’ said his diary, Where day by day his movements were recorded And nothing but his loves received inquiry; He knew, of course, no actions were rewarded, There were no prizes: though the eye could see Wide beauty in a motion or a pause, It need expect no lasting salary Beyond the bounds’ momentary applause. He lived for years and never was surprised: A member of his foolish, lying race Explained away their vices: realised It was a gift that he possessed alone: To look the world directly in the face; The face he did not see to be his own. - A Writer

An “apostle” [is] one who is called and sent by Christ to have the spiritual authority, character, gifts and abilities to successfully reach and establish people in Kingdom truth and order, especially through founding and overseeing local churches.

To receive God's gifts, to live exalted and joy filled, isn't a function of straining higher, harder, doing more, carrying long the burdens of the super-Pharisees or ultra-saints. Receiving God's gifts is a gentle, simple movement of stooping lower.

His heart danced upon her movements like a cork upon a tide. He heard what her eyes said to him from beneath their cowl and knew that in some dim past, whether in life or in revery, he had heard their tale before. He saw her urge her vanities, her fine dress and sash and long black stockings, and knew that he had yielded to them a thousand times. Yet a voice within him spoke above the noise of his dancing heart, asking him would he take her gift to which he had only to stretch out his hand. And

To My Wife You are like a young white hen. Her feathers ruffle in the wind, her neck curves down to drink, and she rummages in the earth: but, in walking, she has your slow, queenly step, haughty and proud. She is better than the male. She is like the females of all the serene animals who draw near to God. Here, if my eye, if my judgment doesn’t deceive me, among these, you find your equals, and in no other woman. When evening lulls the little hens to sleep, they make sounds that call to mind those mild, sweet voices with which you argue with your pains, and don’t know that your voice has the soft, sad music of the henyard. You are like a pregnant heifer, still free, and without heaviness, merry, in fact; who, if someone strokes her, turns her neck, where a tender pink tinges her flesh. If you meet up with her, and hear her bellow, so mournful is this sound that you tear at the earth to give her a present. In the same way, I offer my gift to you when you are sad. You are like a tall, thin female dog, that always has so much sweetness in her eyes and ferociousness in her heart. At your feet, she seems a saint who burns with an indomitable fervor and in this way looks at you as her God and Lord. When you are at home, or going down the street, to anyone who tries, uninvited, to approach you, she uncovers her shining white teeth. And her love suffers from jealousy. You are like the fearful rabbit. Within her narrow cage, she stands upright to look at you, and extends her long, still ear; she deprives herself of the husks and roots that you bring her, and cowers, seeking the darkest corners. Who might take away this food? Who might take away the fur which she tears from her back to add to the nest where she will give birth? Who would ever make you suffer? You are like the swallow which returns in the spring. But each autumn will depart— you don’t have this art. You have this of the swallow: the light movements; that which, to me, seemed and was old, you proclaim another spring. You are like the provident ant. She whom the grandmother speaks of to the child as they go out in the countryside. And thus I find you in the bumble bee and in all the females of all the serene animals who draw near to God. And in no other woman.

So your only hope is among the PACIFISTS or PEACEFUL ANARCHISTS. They say we can only improve the world by improving ourselves and hoping others copy us. This means not fighting anyone, giving away money and either living on the free gifts of others or on the work of our own hands. Buddha, Jesus, and Saint Francis took this path and in this century Prince Kropotkin, Count Leo Tolstoï and an American bachelor farmer-author called Thoreau. The movement attracts a lot of harmless aristocrats and writers. They annoy governments by refusing to pay taxes they think evil—which is most of them, since armies and weapons are what taxes mainly pay for. However, the police only imprison and flog ordinary Pacifists. The admirers of the famous ones keep them out of serious trouble. When you go into politics, Bell, be sure to become a Pacifist Anarchist. People will love you.

This, for both Schopenhauer and Tolstoy, is the central tragedy of human life; if only men would learn how little the cleverest and most gifted among them can control, how little they can know of all the multitude of factors the orderly movement of which is the history of the world; above all, what presumptuous nonsense it is to claim to perceive an order merely on the strength of believing desperately that an order must exist, when all one actually perceives is meaningless chaos –a chaos of which the heightened form, the microcosm in which the disorder of human life is reflected in an intense degree, is war.

At whatever point one opens Gift from the Sea, to any chapter or page, the author’s words offer a chance to breathe and to live more slowly. The book makes it possible to quiet down and rest in the present, no matter what the circumstances may be. Just to read it—a little of it or in its entirety—is to exist for a while in a different and more peaceful tempo. Even the sway and flow of language and cadence seem to me to make reference to the easy, inevitable movements of the sea.

His heart danced upon her movements like a cork upon a tide. He heard what her eyes said to him from beneath their cowl and knew that in some dim past, whether in life or revery, he had heard their tale before. He saw her urge her vanities, her fine dress and sash and long black stockings, and knew that he had yielded to them a thousand times. Yet a voice within him spoke above the noise of his dancing heart, asking him would he take her gift to which he had only to stretch out his hand.

I’d spent months carefully winding my gift into a tight spool, only letting it out by inches, and only when I needed it. The strain of keeping it bound up had been a steady, constant reminder that I had to work to keep the life I’d built for myself out here. It was a muscle I’d carefully toned to withstand nearly any pressure. Letting it all go felt like shaking a bottle of soda and ripping off the cap. It fizzed and flooded and swept out of me, searching for the connections waiting to be made. I didn’t guide it, and I didn’t stop it—I don’t know if I could have if I tried. I was the burning center of a galaxy of faces, memories, loves, heartbreaks, disappointments, and dreams. It was like living dozens of different lives. I was lifted and shattered by it, how strangely beautiful it was to feel their minds linked with my own. The spinning inside my head slowed with the movement around me. I felt time hovering nearby, waiting to resume its usual tempo. The darkness slid into the edges of my vision, seeping through my mind like a drop of ink in water. But I was in control of the moment, and there was one last thing that I needed to say to them, one last idea to imprint in their minds. “I’m Green.

gimmicks. A closer look at the online school movement illustrates how tax dollars and philanthropic donations are being used to fuel huge windfalls in the private sector.

After all, I didn’t see my story as my gift, only as my shame.

I still identify as Black. Not because I believe Blackness, or race, is a meaningful scientific category but because our societies, our policies, our ideas, our histories, and our cultures have rendered race and made it matter. I am among those who have been degraded by racist ideas, suffered under racist policies, and who have nevertheless endured and built movements and cultures to resist or at least persist through this madness. I see myself culturally and historically and politically in Blackness, in being an African American, an African, a member of the forced and unforced African diaspora. I see myself historically and politically as a person of color, as a member of the global south, as a close ally of Latinx, East Asian, Middle Eastern, and Native peoples and all the world’s degraded peoples, from the Roma and Jews of Europe to the aboriginals of Australia to the White people battered for their religion, class, gender, transgender identity, ethnicity, sexuality, body size, age, and disability. The gift of seeing myself as Black instead of being color-blind is that it allows me to clearly see myself historically and politically as being an antiracist, as a member of the interracial body striving to accept and equate and empower racial difference of all kinds.

the world is being built up by greedy people wanting higher towers and then there’s a war or a hurricane or a tsunami or a virus or a financial collapse happening to put things in balance. this has happened all through history and the humankind survives and moves on. this is not an exception: this is a rule. and you are not granted to stay here, that is not your right. you were handed a gift of walking here for a little while, breathing the air, feeling things, but did you say thank you? ever? or just took for granted, carried life like a burden and now you’re being angry because suddenly things outside of your control are threatening your peace? why do you let your peace depend on things outside of your control in the first place?

The Earth asks that we give our considerable gifts, in return for all we've been given and in return for all we have taken. We are called to a movement made of equal parts outrage and love.

The second is that some things become true simply by being spoken. When she said to the little girl “I’m here for you”, the architecture of her mind, her definition of herself, shifted and reconfigured around that statement. She became committed, or maybe just acknowledged a commitment. It has nothing to do with guilt for earlier crimes (although she has a pretty fair understanding of what she deserves), or any hope of redemption. It’s just the outermost point on an arc. She’s risen as far as she can, and now she’s falling again, no longer in control (if she ever was to start with) of her own movements.

In fact, in the early twentieth century it became popular for psychiatrists to write books on Jesus’s psychological condition: the majority opinion among these writers was that he was a paranoid schizophrenic.

The talented woman… must have, besides their talent, an unusual energy which drives them… to exercise their own powers. Like talented men, they are single-minded creatures, and they cannot sink into idleness, nor fritter away life and time, nor endure discontent. They possess that rarest gift, integrity of purpose.… Such women sacrifice, without knowing they do, what many other women hold dear—amusement, society, play of one kind or another—to choose solitude and profound thinking and feeling, and at last final expression. “To what end?” another woman might ask. To the end, perhaps… of art—art which has lifted us out of mental and spiritual savagery.51

The most powerful antidotes to cruelty, abuse, and indifference are not anger and sadness, but love, peace, joy, and openhearted creative enthusiasm for this precious gift of a human life. Just as Thich Nhat Hanh has wisely said that without inner peace, we cannot contribute to the peace movement, so it is also that without inner freedom, we cannot contribute to the liberation of animals, which is the essential prerequisite to meaningful human freedom.

world has already begun. That suffering nourishes grace, and pain and joy are arteries of the same heart—and mourning and dancing are but movements in His unfinished symphony of beauty. Can I believe the gospel, that God is patiently transfiguring all the notes of my life into the song of His Son? What in the world, in all this world, is grace? I can say it certain now: All is grace. I see through the woods of the world: God is always good and I am always loved. God is

Yet the plain suit became her excellently, and one never thought of the dress, looking at the active figure that wore it, for the freedom of her childhood gave to Polly that good gift, health, and every movement was full of the vigor, grace, and ease, which nothing else can so surely bestow. A happy soul in a healthy body is a rare sight in these days, when doctors flourish and every one is ill, and this pleasant union was the charm which Polly possessed without knowing it.

It would detain us too long here to trace the steps whereby a man’s genius, from being an invisible, personal, and external attendant, became his true self, and then his cast of mind, and finally (among the Romantics) his literary or artistic gifts. To understand this process fully would be to grasp that great movement of internalisation, and that consequent aggrandisement of man and desiccation of the outer universe, in which the psychological history of the West has so largely consisted.25

Our big and good God is at work in the world, and we have been invited to participate fully-however God has gifted and equipped and called each of us. One needn't identify as a feminist to participate in the redemptive movement of God for women in the world. The gospel is more than enough. Of course it is! But as long as I know how important maternal health is to Haiti's future, and as long as I know that women are being abused and raped, as long as I know girls are being denied life itself through selective abortion, abandonment, and abuse, as long as brave little girls in Afghanistan are being attacked with acid for the crime of going to school, and until being a Christian is synonymous with doing something about these things, you can also call me a feminist.

How many movements began when an aesthetic encounter indelibly changed our past perceptions of the world? It was an abolitionist’s print, not logical argument, which dealt the final blow to the slave trade—the broadside of Description of a Slave Ship (1789).

We often view healthy eating as synonymous with restrictive eating, and we likewise view joyful eating as a guilty pleasure, something that begs for strict limits. I believe that real food allows us both the gift of nourishment, and the gift of pleasure, without unnecessary restrictions. Eating a diet of traditional foods helps us to develop a positive relationship with our food, not one born out of guilt and denial; rather, the traditional foods movement teaches us to purchase, prepare, and enjoy our food with intention.

She slips a hand into one of the many pockets of her vest before shouting through the rumbling thunder. "You're not the only one who brought a gift." I track the movement, blinking in the rain as she pulls a stem of forget-me-nots from the soaked fabric. Paedyn Azer's smile is dangerous as she reaches up to tuck the flowers behind my ear. "So you don't forget who I am," she whispers against my lips. "And what am I?" I trace my thumb along her bottom lip. "A fool. A cocky bastard?" Her voice is steady. "You are mine, Malakai.

In focusing on “cultural change” and “conflict between cultures,” these studies avoid fundamental questions about the formation of the United States and its implications for the present and future. This approach to history allows one to safely put aside present responsibility for continued harm done by that past and the questions of reparations, restitution, and reordering society.9 Multiculturalism became the cutting edge of post-civil-rights-movement US history revisionism. For this scheme to work—and affirm US historical progress—Indigenous nations and communities had to be left out of the picture. As territorially and treaty-based peoples in North America, they did not fit the grid of multiculturalism but were included by transforming them into an inchoate oppressed racial group, while colonized Mexican Americans and Puerto Ricans were dissolved into another such group, variously called “Hispanic” or “Latino.” The multicultural approach emphasized the “contributions” of individuals from oppressed groups to the country’s assumed greatness. Indigenous peoples were thus credited with corn, beans, buckskin, log cabins, parkas, maple syrup, canoes, hundreds of place names, Thanksgiving, and even the concepts of democracy and federalism. But this idea of the gift-giving Indian helping to establish and enrich the development of the United States is an insidious smoke screen meant to obscure the fact that the very existence of the country is a result of the looting of an entire continent and its resources. The fundamental unresolved issues of Indigenous lands, treaties, and sovereignty could not but scuttle the premises of multiculturalism.

Merik swiveled his wrists slowly. At night, the temple was too dark to see the blood dripping from his arms, pooling on the granite flagstones. He felt it falling, though. Just as he felt the new, burned flesh on his hands stretching beneath torn gloves. Yet even as pain shivered through his body, he couldn’t help but think: Only a fool ignores Noden’s gifts. For if Merik looked at this case of mistaken identity from the just the right angle, it could in fact all be seen as boon. The assassin in the night. The fire on the Jana. The attack of a Waterwitch in Pin’s Keep. Each event had led Merik here, to Noden’s temple. To a fresco of the god’s left hand. To the Fury. Twice now, he’d been mistaken for that monstrous demigod, and twice now, it had worked in Merik’s favor. So why not continue using the fear invoked from that name? Was Merik not doing the Fury’s work by bringing justice to the wronged and punishment to the wicked? It was clear that Nubrevnans needed Merik’s help, and his sister Vivia…Well, she was stil out there. Alive. Wretched. So was it not Merik’s moral duty to keep her off the throne? And he could do that if he could just prove she had indeed tried to kill him—that it was she who’d purchased that prisoner from Vizer Linday, and she who’d sent the prisoner to kill Merik. Yes. This was right. This was Noden’s will. It throbbed in Merik’s wounds. It shivered across his scalp and down his raw back. Take the god’s gift. Become the Fury. Merik rose, stiff but strong, from the temple floor, and with a new purpose in his movements, he tugged his hood, his sleeves, his gloves into place. Then he turned away from the Fury’s gruesome fresco and set out to bring justice to the wronged. Punishment to the wicked.

What—in other words—would modern boredom be without terror? One of the most boring documents of all time is the thick volume of Hitler’s Table Talk. He too had people watching movies, eating pastries, and drinking coffee with Schlag while he bored them, while he discoursed theorized expounded. Everyone was perishing of staleness and fear, afraid to go to the toilet. This combination of power and boredom has never been properly examined. Boredom is an instrument of social control. Power is the power to impose boredom, to command stasis, to combine this stasis with anguish. The real tedium, deep tedium, is seasoned with terror and with death. There were even profounder questions. For instance, the history of the universe would be very boring if one tried to think of it in the ordinary way of human experience. All that time without events! Gases over and over again, and heat and particles of matter, the sun tides and winds, again this creeping development, bits added to bits, chemical accidents—whole ages in which almost nothing happens, lifeless seas, only a few crystals, a few protein compounds developing. The tardiness of evolution is so irritating to contemplate. The clumsy mistakes you see in museum fossils. How could such bones crawl, walk, run? It is agony to think of the groping of the species—all this fumbling, swamp-creeping, munching, preying, and reproduction, the boring slowness with which tissues, organs, and members developed. And then the boredom also of the emergence of the higher types and finally of mankind, the dull life of paleolithic forests, the long long incubation of intelligence, the slowness of invention, the idiocy of peasant ages. These are interesting only in review, in thought. No one could bear to experience this. The present demand is for a quick forward movement, for a summary, for life at the speed of intensest thought. As we approach, through technology, the phase of instantaneous realiza-tion, of the realization of eternal human desires or fantasies, of abolishing time and space the problem of boredom can only become more intense. The human being, more and more oppressed by the peculiar terms of his existence—one time around for each, no more than a single life per customer—has to think of the boredom of death. O those eternities of nonexistence! For people who crave continual interest and diversity, O! how boring death will be! To lie in the grave, in one place, how frightful!

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

I believe that there is still much hope for the church to attain deeper and purer doctrinal understanding, and to overcome old barriers, even those that have persisted for centuries. Jesus is at work perfecting his church "that He might present the church to Himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish" (Eph. 5:27), and He has given gifts to equip the church "until we all attain to the unity of the faith and of the knowledge of the Son of God" (Eph. 4:13). Though the past history of the church may discourage us, these Scriptures remain true, and we should not abandon hope of greater agreement...In this book I have not hesitated to raise again some of the old differences in the hope that, in some cases at least, a fresh look at Scripture may provoke a new examination of these doctrines and may perhaps prompt some movement not just toward greater understanding and tolerance of other viewpoints, but even toward greater doctrinal consensus in the church.

I have made so many mistakes in my life, Aly . . . Won’t make you one of them. Not ever again.” His eyes softened while his hold increased. “You never were. You’re a gift. A gift I didn’t know how to truly receive.” He shook his head, and mine followed the movement, locking onto him. “God, Aly, I pushed you away for the longest time because I couldn’t accept the way you made me feel. But when I couldn’t resist you any longer, feeling you became everything. And you felt so damned good I used it to cover up all the bad shit I didn’t want to feel.” With a long blink of his eyes, he released a revealing laugh. “And God, I crave you, Aly. Need you. But I get it. I fucking get it. I can’t fully belong to you if I belong to my past, too.

Some gifted people have all five and some less. Every gifted person tends to lead with one. As I read this list for the first time I was struck by the similarities between Dabrowski’s overexcitabilities and the traits of Sensitive Intuitives. Read the list for yourself and see what you identify with: Psychomotor This manifests as a strong pull toward movement. People with this overexcitability tend to talk rapidly and/or move nervously when they become interested or passionate about something. They have a lot of physical energy and may run their hands through their hair, snap their fingers, pace back and forth, or display other signs of physical agitation when concentrating or thinking something out. They come across as physically intense and can move in an impatient, jerky manner when excited. Other people might find them overwhelming and they’re routinely diagnosed as ADHD. Sensual This overexcitability comes in the form of an extreme sensitivity to sounds, smells, bright lights, textures and temperature. Perfume and scented soaps and lotions are bothersome to people with this overexcitability, and they might also have aversive reactions to strong food smells and cleaning products. For me personally, if I’m watching a movie in which a strobe light effect is used, I’m done. I have to shut my eyes or I’ll come down with a headache after only a few seconds. Loud, jarring or intrusive sounds also short circuit my wiring. Intellectual This is an incessant thirst for knowledge. People with this overexcitability can’t ever learn enough. They zoom in on a few topics of interest and drink up every bit of information on those topics they can find. Their only real goal is learning for learning’s sake. They’re not trying to learn something to make money or get any other external reward. They just happened to have discovered the history of the Ming Dynasty or Einstein’s Theory of Relativity and now it’s all they can think about. People with this overexcitability have intellectual interests that are passionate and wide-ranging and they study many areas simultaneously. Imaginative INFJ and INFP writers, this is you. This is ALL you. Making up stories, creating imaginary friends, believing in Santa Claus way past the ordinary age, becoming attached to fairies, elves, monsters and unicorns, these are the trademarks of the gifted child with imaginative overexcitability. These individuals appear dreamy, scattered, lost in their own worlds, and constantly have their heads in the clouds. They also routinely blend fiction with reality. They are practically the definition of the Sensitive Intuitive writer at work. Emotional Gifted individuals with emotional overexcitability are highly empathetic (and empathic, I might add), compassionate, and can become deeply attached to people, animals, and even inanimate objects, in a short period of time. They also have intense emotional reactions to things and might not be able to stomach horror movies or violence on the evening news. They have most likely been told throughout their life that they’re “too sensitive” or that they’re “overreacting” when in truth, they are expressing exactly how they feel to the most accurate degree.

While the West was developing a whole food abundance by-product industry ranging from “stay in shape” movements to armies of dietitians, Soviet people stood in lines, or used all kinds of irregular distribution systems, such as “gift sets” (podarochnye nabory) for employees of companies and organizations, to get access to high demand items varying from canned crab meat to even canned green peas and high-end cold cuts.

And are we not guilty of offensive disparagement in calling chess a game? Is it not also a science and an art, hovering between those categories as Muhammad’s coffin hovered between heaven and earth, a unique link between pairs of opposites: ancient yet eternally new; mechanical in structure, yet made effective only by the imagination; limited to a geometrically fixed space, yet with unlimited combinations; constantly developing, yet sterile; thought that leads nowhere; mathematics calculating nothing; art without works of art; architecture without substance – but nonetheless shown to be more durable in its entity and existence than all books and works of art; the only game that belongs to all nations and all eras, although no one knows what god brought it down to earth to vanquish boredom, sharpen the senses and stretch the mind. Where does it begin and where does it end? Every child can learn its basic rules, every bungler can try his luck at it, yet within that immutable little square it is able to bring forth a particular species of masters who cannot be compared to anyone else, people with a gift solely designed for chess, geniuses in their specific field who unite vision, patience and technique in just the same proportions as do mathematicians, poets, musicians, but in different stratifications and combinations. In the old days of the enthusiasm for physiognomy, a physician like Gall might perhaps have dissected a chess champion’s brain to find out whether some particular twist or turn in the grey matter, a kind of chess muscle or chess bump, is more developed in such chess geniuses than in the skulls of other mortals. And how intrigued such a physiognomist would have been by the case of Czentovic, where that specific genius appeared in a setting of absolute intellectual lethargy, like a single vein of gold in a hundredweight of dull stone. In principle, I had always realized that such a unique, brilliant game must create its own matadors, but how difficult and indeed impossible it is to imagine the life of an intellectually active human being whose world is reduced entirely to the narrow one-way traffic between black and white, who seeks the triumphs of his life in the mere movement to and fro, forward and back of thirty-two chessmen, someone to whom a new opening, moving knight rather than pawn, is a great deed, and his little corner of immortality is tucked away in a book about chess – a human being, an intellectual human being who constantly bends the entire force of his mind on the ridiculous task of forcing a wooden king into the corner of a wooden board, and does it without going mad!

And I am overwhelmed now by the awfulness of over-simplification. For now I realize that not only have I been guilty of it through this long and burning day but also through most of my yet young life and it is only now that I am doubly its victim that I begin to vaguely understand. For I had somehow thought that ‘going away’ was but a physical thing. And that it had only to do with movement and with labels like the silly ‘Vancouver’ that I had glibly rolled from off my tongue; or with the crossing of bodies of water or with the boundaries of borders. And because my father told me I was ‘free’ I had foolishly felt that it was really so. Just like that. And I realize now that the older people of my past are more complicated than perhaps I had ever thought. And that there are distinctions between my sentimental, romantic grandfather and his love for coal, and my stern and practical grandmother her hatred of it; and my quietly strong but passive mother and the souring extremes of my father’s passionate violence and the quiet power of his love. They are all so different. Perhaps it is possible I think now to be both and yet to see only one. For the man in whose glassed-in car I now sit sees only similarity. For him the people of this multi-scarred little town are reduced to but a few phrases and the act of sexual intercourse. They are only so many identical goldfish leading identical, incomprehensible lives within the glass prison of their bowl. And the people on the street view me from behind my own glass in much the same way and it is the way that I have looked at others in their ‘foreign licence’ cars and it is the kind of judgment that I myself have made. And yet it seems that neither these people nor this man are in any way unkind and not to understand does not necessarily mean that one is cruel. But one should at least be honest. And perhaps I have tried too hard to be someone else without realizing at first what I presently am. I do not know. I am not sure. But I do know that I cannot follow this man into a house that is so much like the one I have left this morning and go down into the sexual embrace of a woman who might well be my mother. And I do not know what she, my mother, may be like in the years to come when she is deprived of the lighting movement of my father’s body and the hammered pounding of his heart. For I do not know when he may die. And I do not know in what darkness she may cry out his name nor to whom. I do not know very much of anything, it seems, except that I have been wrong and dishonest with others and myself. And perhaps this man has left footprints on a soul I did not even know that I possessed.

Indeed, most mornings she wakes with a heart that still beats, but is heavy with defeatist thoughts about the futility of life, her life, and, reluctant to face the day she burrows deeper into the covers, seeking shelter in darkness. Unhelpfully, she remembers that she is alone in the world, and not as smart and "with it" as others seem to be, and that her only true talents are hope and delusion. But, she reminds herself, she does have a gift: she is tenacious. And being tenacious means she wants to live. Wanting to live means she must compete, she must participate. She tells herself that these bad, early-morning thoughts are just the residue of some dream she dreamt in the night, and that the sooner she is up and running, the better, and soon she does, she jumps out of bed with sudden determination, and the mere physicality of movement alters something in her brain, and she is awake and back in the column of the living.

Unfortunately, repentance is commonly viewed as something we do to get on God’s good side. We think to ourselves, “If I feel sorry enough, get angry enough at my sin, then God will forgive me.” This view splits the coin of repentance. It assumes that turning from sin is our work, and returning to Christ is God’s work. But, remember, repentance is one movement, one coin. To turn from sin is to turn to Christ, a fluid movement of grace, which is a gift from God (Rom. 2:4).

What is the whole of our existence," said Father Damien, practicing his sermon from the new pulpit, "but the sound of an appalling love?" The snakes slid quietly among the feet of the empty pews. "What is the question we spend our entire lives asking? Our question is this: Are we loved? I don't mean by one another. Are we loved by the one who made us? Constantly, we look for evidence. In the gifts we are given--children, good weather, money, a happy marriage perhaps--we find assurance. In contrast, our pains, illnesses, the deaths of those we love, our poverty, our innocent misfortunes--those we take as signs that God has somehow turned away. But, my friends, what exactly is love here? How to define it? Does God's love have anything at all to do with the lack or plethora of good fortune at work in our lives? Or is God's love, perhaps, something very different from what we think we know? ... I am like you," said Father Damien to the snakes, "curious and small." He dropped his arms. "Like you, I poise alertly and open my senses to try to read the air, the clouds, the sun's slant, the little movements of the animals, all in the hope I will learn the secret of whether I am loved." The snakes coiled and recoiled, curved over and underneath themselves. "If I am loved," Father Damien went on, "it is a merciless and exacting love against which I have no defense. If I am not loved, then I am being pitilessly manipulated by a force I cannot withstand, either, and so it is all the same. I must do what I must do. Go in peace.

The encounter with God does not come to man in order that he may henceforth attend to God but in order that he may prove its meaning in action in the world. All revelation is a calling and a mission. But again and again man shuns actualization and bends back toward the revealer: he would rather attend to God than to the world. Now that he has bent back, however, he is no longer confronted by a You; he can do nothing but place a divine It in the realm of things, believe that he knows about God as an It, and talk about him. Even as the egomaniac does not live anything directly, whether it be a perception or an affection, but reflects on his perceiving or affectionate I and thus misses the truth of the process, thus the theomaniac (who, incidentally, can get along very well with the egomaniac in the very same soul) will not let the gift take full effect but reflects instead on that which gives, and misses both.gift take full effect but reflects instead on that which gives, and misses both. When you are sent forth, God remains presence for you; whoever walks in his mission always has God before him: the more faithful the fulfillment, the stronger and more constant the nearness. Of course, he cannot attend to God but he can converse with him. Bending back, on the other hand, turns God into an object. It appears to be a turning toward the primal ground, but belongs in truth to the world movement of turning away, even as the apparent turning away of those who fulfill their mission belongs in truth to the world movement of turning toward.

But trees have their own personalities, and if we would be their friends, we must meet them on their own terms. No matter where I live, I always try to make friends with a tree. I find them so much like us in so many ways. They have their feet on the ground, their heads in the sky. They respond to the movements of the wind, the changes of the season. They have moods, aridities, joys. They like company. In their scale they are perhaps our most intimate companions: their lives are understandable in years, not aeons; their size in feet, not miles. We can watch them grow, give forth their fruit, send forth their young. We can touch them without feeling alien, or as if we are violating their wildness. We sense their private courage. And they have so much to teach. Like us, their roots are unseen, and no matter how glorious the front they put up for the world, their true strength lies in the hard work that takes place unnoticed beneath the surface. They have good years and bad years, and yet they endure. They know how to withstand all seasons, to be patient with adversity, to store up strength for the hard times. They are nourished by the land. When the wind blows, they understand the power of the unseen, and bow their heads before it. They hold on to their children as long as they must, then let them go where they will. And they have about them a deep compassion. They provide rest for the traveler, food for the hungry. They will even give up their own lives to provide shelter and warmth for others. They welcome weaker creatures without asserting their power. It

To serve means to minister, to love and care for others, and to recognize in them the heart of God. A true disciple of Jesus will always go to where people are feeling weak, broken, sick, in pain, poor, lonely, forgotten, anxious, and lost. It is often hard to go to places of weakness and rejection to offer consolation and comfort. It is possible only when we discover the presence of Jesus among the poor and weak and realize the many gifts they have to offer. Therefore, spiritual formation always includes responding from the heart to the needs of the poor in a spirit of true compassion.

Most of all I was inspired by the young leaders of the civil rights movement—not just Dr. King but John Lewis and Bob Moses, Fannie Lou Hamer and Diane Nash. In their heroic efforts—going door-to-door to register voters, sitting down at lunch counters, and marching to freedom songs—I saw the possibility of practicing the values my mother had taught me; how you could build power not by putting others down but by lifting them up. This was true democracy at work—democracy not as a gift from on high, or a division of spoils between interest groups, but rather democracy that was earned, the work of everybody.

These long millennia may well have witnessed wars and revolutions, ecstatic religious movements, profound philosophical theories, incomparable artistic masterpieces. The foragers may have had their all-conquering Napoleons, who ruled empires half the size of Luxembourg; gifted Beethovens who lacked symphony orchestras but brought people to tears with the sound of their bamboo flutes; and charismatic prophets who revealed the words of a local oak tree rather than those of a universal creator god. But these are all mere guesses. The curtain of silence is so thick that we cannot even be sure such things occurred – let alone describe them in detail.

William Slothrop was a peculiar bird. He took off from Boston, heading west in true Imperial style, in 1634 or -5, sick and tired of the Winthrop machine, convinced he could preach as well as anybody in the hierarchy even if he hadn’t been officially ordained. The ramparts of the Berkshires stopped everybody else at the time, but not William. He just started climbing. He was one of the very first Europeans in. After they settled in Berkshire, he and his son John got a pig operation going—used to drive hogs right back down the great escarpment, back over the long pike to Boston, drive them just like sheep or cows. By the time they got to market those hogs were so skinny it was hardly worth it, but William wasn’t really in it so much for the money as just for the trip itself. He enjoyed the road, the mobility, the chance encounters of the day—Indians, trappers, wenches, hill people—and most of all just being with those pigs. They were good company. Despite the folklore and the injunctions in his own Bible, William came to love their nobility and personal freedom, their gift for finding comfort in the mud on a hot day—pigs out on the road, in company together, were everything Boston wasn’t, and you can imagine what the end of the journey, the weighing, slaughter and dreary pigless return back up into the hills must’ve been like for William. Of course he took it as a parable—knew that the squealing bloody horror at the end of the pike was in exact balance to all their happy sounds, their untroubled pink eyelashes and kind eyes, their smiles, their grace in crosscountry movement. It was a little early for Isaac Newton, but feelings about action and reaction were in the air. William must’ve been waiting for the one pig that wouldn’t die, that would validate all the ones who’d had to, all his Gadarene swine who’d rushed into extinction like lemmings, possessed not by demons but by trust for men, which the men kept betraying . . . possessed by innocence they couldn’t lose . . . by faith in William as another variety of pig, at home with the Earth, sharing the same gift of life. . . .

The grace in dark events does not emerge magically. It can happen only when we join in the forward movements of grace and march into them fully. Then we more easily resurrect ourselves from our catastrophes. Thus, grace is a gift potential in what happens. When it offers itself, it is up to us to take advantage of that offering. We begin to do this when we give up being victims of circumstance, when we honestly ask: “What can I make of what happened? How can I work with this event so that it opens me to something new? How can this serve me and others?” Part of getting to this point is cultivating the trusting attitude “If it happened, it must hold an opportunity.” As Benjamin Franklin said: “The things that hurt instruct.

The Roman world, like an aged man, wished to dwell in peace and tranquillity and to enjoy in philosophic detachment the good gifts which life has to bestow upon the more fortunate classes. But new ideas disturbed the internal conservatism, and outside the carefully guarded frontiers vast masses of hungry, savage men surged and schemed. The essence of the Roman peace was toleration of all religions and the acceptance of a universal system of government. Every generation after the middle of the second century saw an increasing weakening of the system and a gathering movement towards a uniform religion. Christianity asked again all the questions which the Roman world deemed answered for ever, and some that it had never thought of.

Original Statement by Hunger Strikers to Psychiatric Association, National Alliance for the Mentally Ill and the U.S. Office of the Surgeon General 1. A Hunger Strike to Challenge International Domination by Biopsychiatry. This fast is about human rights in mental health. The psychiatric pharmaceutical complex is heedless of its oath to “first do no harm.” Psychiatrists are able with impunity to: Incarcerate citizens who have committed crimes against neither persons nor property. Impose diagnostic labels on people that stigmatize and defame them. Induce proven neurological damage by force and coercion with powerful psychotropic drugs. Stimulate violence and suicide with drugs promoted as able to control these activities. Destroy brain cells and memories with an increasing use of electroshock (also known as electro-convulsive therapy). Employ restraint and solitary confinement—which frequently cause severe emotional trauma, humiliation, physical harm, and even death—in preference to patience and understanding. Humiliate individuals already damaged by traumatizing assaults to their self-esteem. These human rights violations and crimes against human decency must end. While the history of psychiatry offers little hope that change will arrive quickly, initial steps can and must be taken. At the very least, the public has the right to know IMMEDIATELY the evidence upon which psychiatry bases its spurious claims and treatments, and upon which it has gained and betrayed the trust and confidence of the courts, the media, and the public.21

Of course, the fact that Dostoevsky can tell a juicy story isn't enough to make him great. If it were, Judith Krantz and John Grisham would be great fiction writers, and by any but the most commercial standards they're not even very good. The main thing that keeps Krantz and Grisham and a lot of other gifted storytellers from being artistically good is that they don't have any talent for (or interest in) characterization-their compelling plots are inhabited by crude and unconvincing stick figures. (In fairness, there are also writers who are good at making complex and fully realized human characters but don't seem able to insert those characters into a believable and interesting plot. Plus others-often among the academic avant garde-who seem expert/interested in neither plot nor character, whose books' movement and appeal depend entirely on rarefied meta-aesthetic agendas.)

A human life has seasons much as the earth has seasons, each time with its own particular beauty and power. And gift. By focusing on springtime and summer, we have turned the natural process of life into a process of loss rather than a process of celebration and appreciation. Life is neither linear nor is it stagnant. It is movement from mystery to mystery. Just as a year includes autumn and winter, life includes death, not as an opposite but as an integral part of the way life is made. The denial of death is the most common way we all edit life. Despite the power of technology to reveal to us the nature of this world, death remains the ultimate unknown, impervious to the prodding finger of science. We might well ask if anything which cannot be addressed in scientific terms is really worthy of our attention. Yet most of the things that give life its depth, meaning, and value are impervious to science.

Parenting pressures have resculpted our priorities so dramatically that we simply forget. In 1975 couples spent, on average, 12.4 hours alone together per week. By 2000 they spent only nine. What happens, as this number shrinks, is that our expectations shrink with it. Couple-time becomes stolen time, snatched in the interstices or piggybacked onto other pursuits. Homework is the new family dinner. I was struck by Laura Anne’s language as she described this new reality. She said the evening ritual of guiding her sons through their assignments was her “gift of service.” No doubt it is. But this particular form of service is directed inside the home, rather than toward the community and for the commonweal, and those kinds of volunteer efforts and public involvements have also steadily declined over the last few decades, at least in terms of the number of hours of sweat equity we put into them. Our gifts of service are now more likely to be for the sake of our kids. And so our world becomes smaller, and the internal pressure we feel to parent well, whatever that may mean, only increases: how one raises a child, as Jerome Kagan notes, is now one of the few remaining ways in public life that we can prove our moral worth. In other cultures and in other eras, this could be done by caring for one’s elders, participating in social movements, providing civic leadership, and volunteering. Now, in the United States, child-rearing has largely taken their place. Parenting books have become, literally, our bibles. It’s understandable why parents go to such elaborate lengths on behalf of their children. But here’s something to think about: while Annette Lareau’s Unequal Childhoods makes it clear that middle-class children enjoy far greater success in the world, what the book can’t say is whether concerted cultivation causes that success or whether middle-class children would do just as well if they were simply left to their own devices. For all we know, the answer may be the latter.

Whether human affairs are directed by Fate’s unalterable necessity, or by chance, is a question. The wisest of philosophers disagree on this point. [Epicureans] insist that heaven is unconcerned with our birth and death – is unconcerned, in fact, with human beings generally – with the result that good people often suffer while wicked people thrive. [The Stoics] disagree, maintaining that although things happen according to fate, this depends not on the movement of the planets but on the principles and logic of natural causality. This school concedes to us the freedom to choose our own lives. Once the choice is made, however, the Stoics warn that the subsequent sequence of events cannot be altered. With regard to practical matters they maintain that popular ideas of good and bad are wrong: many people who appear to be in dire circumstances are actually happy provided they deal with their situation bravely; others, regardless of how many possessions they have, are miserable, because they do not know how to use the gifts of fortune wisely.

Whenever a person of unveiling sees a form which communicates to him gnosis which he did not have and which he had not been able to grasp before, that form is from his own source, no other. From the tree of himself he gathers the fruits of his cultivation, as his outer form opposite the reflected body is nothing other than himself, even though the place of the presence in which he sees the form of himself presents him with an aspect of the reality of that presence through transformation. The large appears small in the small mirror and tall in the tall, and the moving as movement. It can reverse its form from a special presence, and it can reflect things exactly as they appear, so the right side of the viewer is his right side, while the right side can be on the left. This is generally the normal state in mirrors, and it is a break in the norm when the right side is seen as the right and inversion occurs. All this is from the gifts of the reality of the Presence in which it is manifested and which we have compared to the mirror.

The daemons are ‘between’ us and the gods not only locally and materially but qualitatively as well. Like the impassible gods, they are immortal: like mortal men, they are passible (xiii). Some of them, before they became daemons, lived in terrestrial bodies; were in fact men. That is why Pompey saw semidei Manes, demigod-ghosts, in the airy region. But this is not true of all daemons. Some, such as Sleep and Love, were never human. From this class an individual daemon (or genius, the standard Latin translation of daemon) is allotted to each human being as his ‘witness and guardian’ through life (xvi). It would detain us too long here to trace the steps whereby a man’s genius, from being an invisible, personal, and external attendant, became his true self, and then his cast of mind, and finally (among the Romantics) his literary or artistic gifts. To understand this process fully would be to grasp that great movement of internalisation, and that consequent aggrandisement of man and desiccation of the outer universe, in which the psychological history of the West has so largely consisted.25

Are you a reservoir or are you a canal or a swamp? The distinction is literal. The function of a canal is to channel water; it is a device by which water may move from one place to another in an orderly and direct manner. It holds water in a temporary sense only; it holds it in transit from one point to another. The function of the reservoir is to contain, to hold water. It is a large receptacle designed for the purpose, whether it is merely an excavation in the earth or some vessel especially designed. It is a place in which water is stored in order that it may be available when needed. In it provisions are made for outflow and inflow. A swamp differs from either. A swamp has an inlet but no outlet. Water flows into it but there is no provision make for water to flow out. The result? The water rots and many living things die. Often there is a strange and deathlike odor that pervades the atmosphere. The water is alive but apt to be rotten. There is life in a swamp but it is stale. The dominant trend of a man's life may take on the characteristics of a canal, reservoir or swamp. The important accent is on the dominant trend. There are some lives that seem ever to be channels, canals through which things flow. They are connecting links between other people, movements, purposes. They make the network by which all kinds of communications are possible. They seem to be adept at relating needs to sources of help, friendlessness to friendliness. Of course, the peddler of gossip is also a canal. If you are a canal, what kind of things do you connect? Or are you a reservoir? Are you a resource which may be drawn upon in times of others' needs and your own as well? Have you developed a method for keeping your inlet and your outlet in good working order so that the cup which you give is never empty? As a reservoir, you are a trustee of all the gifts God has shared with you. You know they are not your own. Are you a swamp? Are you always reaching for more and more, hoarding whatever comes your way as your special belongings? If so, do you wonder why you are friendless, why the things you touch seem ever to decay? A swamp is a place where living things often sicken and die. The water in a swamp has no outlet. Canal, reservoir or swamp-- WHICH?

The great mystics of all religions agree that in the very depths of the unconscious, in every one of us, there is a living presence that is not touched by time, place or circumstance. Life has only one purpose, they add, and that is to discover this presence. The men and women who have done this – Francis of Assisi, for example, Mahatma Gandhi, Teresa of Avila, the Compassionate Buddha – are living proof of the words of Jesus Christ, ‘The kingdom of heaven is within.' But they are quick to tell us — every one of them – that no one can enter that kingdom, and discover the Ruler who lives there, who has not brought the movement of the mind under control. And they do not pretend that our own efforts to tame the mind will suffice in themselves. Grace, they remind us, is all-important. ‘Increase in my grace,’ Thomas Kempis prays, ‘that I may be able to fulfill thy words, and to work out mine own salvation.’ “The hallmark of the man or woman of God is gratitude – endless, passionate gratitude for the previous gift of spiritual awareness…. it surrounds us always. Like a wind that is always blowing," said Francis de Sales; "like fire," said Catherine of Genoa, "that never stops burning...

Iorek Byrnison moved around to the upper side. It was a good shelter from an enemy below, but not good enough; for among the hail of bullets that had chipped fragments off the rock had been a few that had found their target, and that lay where they had come to rest, in the body of the man lying stiff in the shadow. He was a body, still, and not a skeleton, because the witch had laid a spell to preserve him from corruption. Iorek could see the face of his old comrade drawn and tight with the pain of his wounds, and see the jagged holes in his garments where the bullets had entered. The witch's spell did not cover the blood that must have spilled, and insects and the sun and the wind had dispersed it completely. Lee Scoresby looked not asleep, nor at peace; he looked as if he had died in battle; but he looked as if he knew that his fight had been successful. And because the Texan aeronaut was one of the very few humans Iorek had ever esteemed, he accepted the man's last gift to him. With deft movements of his claws, he ripped aside the dead man's clothes, opened the body with one slash, and began to feast on the flesh and blood of his old friend. It was his first meal for days, and he was hungry.

held out to me a closed fist that seemed three-quarters precious stones in their clawlike settings. In a movement that spoke of great effort, she turned her hand and opened it, as though she had some surprise gift concealed and was about to offer it to me. But there was no gift. The surprise was the hand itself. The flesh of her palm was like no flesh I had seen before. Its whitened ridges and purple furrows bore no relation to the pink mound at the base of my fingers, the pale valley of my palm. Melted by fire, her flesh had cooled into an entirely unrecognizable landscape, like a scene left permanently altered by the passage of a flow of lava. Her fingers did not lie open but were drawn into a claw by the shrunken tightness of the scar tissue. In the heart of her palm, scar within a scar, burn inside burn, was a grotesque mark. It was set very deep in her clutch, so deep that with a sudden nausea I wondered what had happened to the bone that should be there. It made sense of the odd set of the hand at the wrist, the way it seemed to weigh upon her arm as though it had no life of its own. The mark was a circle embedded in her palm, and extending from it, in the direction of the thumb, a short line.

The essence of Roosevelt’s leadership, I soon became convinced, lay in his enterprising use of the “bully pulpit,” a phrase he himself coined to describe the national platform the presidency provides to shape public sentiment and mobilize action. Early in Roosevelt’s tenure, Lyman Abbott, editor of The Outlook, joined a small group of friends in the president’s library to offer advice and criticism on a draft of his upcoming message to Congress. “He had just finished a paragraph of a distinctly ethical character,” Abbott recalled, “when he suddenly stopped, swung round in his swivel chair, and said, ‘I suppose my critics will call that preaching, but I have got such a bully pulpit.’ ” From this bully pulpit, Roosevelt would focus the charge of a national movement to apply an ethical framework, through government action, to the untrammeled growth of modern America. Roosevelt understood from the outset that this task hinged upon the need to develop powerfully reciprocal relationships with members of the national press. He called them by their first names, invited them to meals, took questions during his midday shave, welcomed their company at day’s end while he signed correspondence, and designated, for the first time, a special room for them in the West Wing. He brought them aboard his private railroad car during his regular swings around the country. At every village station, he reached the hearts of the gathered crowds with homespun language, aphorisms, and direct moral appeals. Accompanying reporters then extended the reach of Roosevelt’s words in national publications. Such extraordinary rapport with the press did not stem from calculation alone. Long before and after he was president, Roosevelt was an author and historian. From an early age, he read as he breathed. He knew and revered writers, and his relationship with journalists was authentically collegial. In a sense, he was one of them. While exploring Roosevelt’s relationship with the press, I was especially drawn to the remarkably rich connections he developed with a team of journalists—including Ida Tarbell, Ray Stannard Baker, Lincoln Steffens, and William Allen White—all working at McClure’s magazine, the most influential contemporary progressive publication. The restless enthusiasm and manic energy of their publisher and editor, S. S. McClure, infused the magazine with “a spark of genius,” even as he suffered from periodic nervous breakdowns. “The story is the thing,” Sam McClure responded when asked to account for the methodology behind his publication. He wanted his writers to begin their research without preconceived notions, to carry their readers through their own process of discovery. As they educated themselves about the social and economic inequities rampant in the wake of teeming industrialization, so they educated the entire country. Together, these investigative journalists, who would later appropriate Roosevelt’s derogatory term “muckraker” as “a badge of honor,” produced a series of exposés that uncovered the invisible web of corruption linking politics to business. McClure’s formula—giving his writers the time and resources they needed to produce extended, intensively researched articles—was soon adopted by rival magazines, creating what many considered a golden age of journalism. Collectively, this generation of gifted writers ushered in a new mode of investigative reporting that provided the necessary conditions to make a genuine bully pulpit of the American presidency. “It is hardly an exaggeration to say that the progressive mind was characteristically a journalistic mind,” the historian Richard Hofstadter observed, “and that its characteristic contribution was that of the socially responsible reporter-reformer.

Bruno Bettelheim, a psychologist and educator at the University of Chicago, wrote one of the most perceptive articles about education in the aftermath of Sputnik. He observed that while liberal policymakers urged racial integration they simultaneously favored intellectual segregation. Writing in Commentary in 1958, he said that northern white liberals wanted to obliterate the color line while replacing it with a hierarchical caste system based on intelligence. The movement to the suburbs was one way to ensure that their own children had a leg up on everyone. But gifted programs (and the new Advanced Placement programs in high school) promised middle- and upper-class whites (and some blacks who made it out of poverty) greater access to the highest-quality education. Despite all the Jeffersonian talk about how talented inhered in all classes, the poor were unlikely to benefit from gifted programs or the new curriculum projects. A new caste system was in the making, parodied so brilliantly in Michael Young's 1958 fantasy, The Rise of the Meritocracy. Bettelheim sarcastically asked why elite liberals were so worried. "Have these so-called gifted been winding up in the coal mines, have so few of them managed to enter Harvard, Yale, City College, or the University of Chicago?

Pierre Eliot Trudeau's gift of an official policy of multiculturalism appeared in our midst in a period of rapid influx of third world immigrants into Canada, as well as in a moment of growing intensity of the old English-French rivalry....In this context the proclamation of multiculturalism could be seen as a diffusing or muting device for francophone national aspirations, as much as a way of coping with the non-European immigrants' arrival. It also sidelined the claims of Canada's aboriginal population, which had displayed a propensity toward armed struggles for land claims, as exemplified by the American Indian Movement (AIM). The reduction of these groups' demands into cultural demands was obviously helpful to the nationhood of Canada with its hegemonic anglo-Canadian national culture....It is not an accident that Bissoondath, who confuses between antiracism and multiculturalism, should fall for a political discourse of assimilation which keeps the so-called immigrants in place through a constantly deferred promise....As the focus shifts from processes of exclusion and marginalization to ethnic identities and their lack of adaptiveness, it is forgotten that these officially multicultural ethnicities, so embraced or rejected, are themselves the constructs of colonial - orientalist and racist - discourses.

I realized that the driver was not paying attention, that I was going to be hit, and hit hard. I knew that given his speed and the fact that I was nose-to-rear with the car stopped in front of me, I was in great danger. I realized, in that moment, that I might die. “I looked down at my hands clenched on the steering wheel. I hadn’t consciously tightened them; this was my natural state, and this is how I lived life. I decided that I did not want to live that way, nor did I want to die that way. I closed my eyes, took a breath, and dropped my hands to my side. I let go. I surrendered to life, and to death. Then I was hit with enormous force. “When the movement and noise stopped, I opened my eyes. I was fine. The car in front of me was wrecked, the car behind me was demolished. My car was compacted like an accordion. “The police told me I was lucky I had relaxed, for muscle tension increases the likelihood of severe injury. I walked away feeling that I had been given a gift. The gift wasn’t just that I had survived unhurt, it was greater than that. I saw how I had been living life and was given the opportunity to change. I had held life with a clenched fist, but now I realized that I could hold it in my open hand, as if it were a feather resting on my palm. I realized that if I could relax enough to release my fear in the face of death, I could now truly enjoy life. In that moment, I felt more connected to myself than I ever had before.

Bannon thrived on the chaos he created and did everything he could to make it spread. When he finally made his way through the crowd to the back of the town house, he put on a headset to join the broadcast of the Breitbart radio show already in progress. It was his way of bringing tens of thousands of listeners into the inner sanctum of the “Breitbart Embassy,” as the town house was ironically known, and thereby conscripting them into a larger project. Bannon was inordinately proud of the movement he saw growing around him, boasting constantly of its egalitarian nature. What to an outsider could look like a cast of extras from the Island of Misfit Toys was, in Bannon’s eyes, a proudly populist and “unclubbable” plebiscite rising up in defiant protest against the “globalists” and “gatekeepers” who had taken control of both parties. Just how Phil Robertson of Duck Dynasty figured into a plan to overthrow the global power structure wasn’t clear, even to many of Bannon’s friends. But, then, Bannon derived a visceral thrill anytime he could deliver a fuck-you to the establishment. The thousands of frustrated listeners calling in to his radio show, and the millions more who flocked to Breitbart News, had left him no doubt that an army of the angry and dispossessed was eager to join him in lobbing a bomb at the country’s leaders. As guests left the party, a doorman handed out a gift that Bannon had chosen for the occasion: a silver hip flask with “Breitbart” imprinted above an image of a honey badger, the Breitbart mascot. — Bannon’s cult-leader magnetism was a powerful draw for oddballs and freaks, and the attraction ran both ways. As he moved further from the cosmopolitan orbits of Goldman Sachs and Hollywood, there was no longer any need for him to suppress his right-wing impulses. Giving full vent to his views on subjects like immigration and Islam isolated him among a radical fringe that most of political Washington regarded as teeming with racist conspiracy theorists. But far from being bothered, Bannon welcomed their disdain, taking it as proof of his authentic conviction. It fed his grandiose sense of purpose to imagine that he was amassing an army of ragged, pitchfork-wielding outsiders to storm the barricades and, in Andrew Breitbart’s favorite formulation, “take back the country.” If Bannon was bothered by the incendiary views held by some of those lining up with him, he didn’t show it. His habit always was to welcome all comers. To all outward appearances, Bannon, wild-eyed and scruffy, a Falstaff in flip-flops, was someone whom the political world could safely ignore. But his appearance, and the company he kept, masked an analytic capability that was undiminished and as applicable to politics as it had been to the finances of corrupt Hollywood movie studios. Somehow, Bannon, who would happily fall into league with the most agitated conservative zealot, was able to see clearly that conservatives had failed to stop Bill Clinton in the 1990s because they had indulged this very zealotry to a point where their credibility with the media and mainstream voters was shot. Trapped in their own bubble, speaking only to one another, they had believed that they were winning, when in reality they had already lost.

These beauteous forms, Through a long absence, have not been to me As is a landscape to a blind man's eye: But oft, in lonely rooms, and 'mid the din Of towns and cities, I have owed to them, In hours of weariness, sensations sweet, Felt in the blood, and felt along the heart; And passing even into my purer mind With tranquil restoration:—feelings too Of unremembered pleasure: such, perhaps, As have no slight or trivial influence On that best portion of a good man's life, His little, nameless, unremembered, acts Of kindness and of love. Nor less, I trust, To them I may have owed another gift, Of aspect more sublime; that blessed mood, In which the burthen of the mystery, In which the heavy and the weary weight Of all this unintelligible world, Is lightened:—that serene and blessed mood, In which the affections gently lead us on,— Until, the breath of this corporeal frame And even the motion of our human blood Almost suspended, we are laid asleep In body, and become a living soul: While with an eye made quiet by the power Of harmony, and the deep power of joy, We see into the life of things. If this Be but a vain belief, yet, oh! how oft— In darkness and amid the many shapes Of joyless daylight; when the fretful stir Unprofitable, and the fever of the world, Have hung upon the beatings of my heart— How oft, in spirit, have I turned to thee, O sylvan Wye! thou wanderer thro' the woods, How often has my spirit turned to thee! And now, with gleams of half-extinguished thought, With many recognitions dim and faint, And somewhat of a sad perplexity, The picture of the mind revives again: While here I stand, not only with the sense Of present pleasure, but with pleasing thoughts That in this moment there is life and food For future years. And so I dare to hope, Though changed, no doubt, from what I was when first I came among these hills; when like a roe I bounded o'er the mountains, by the sides Of the deep rivers, and the lonely streams, Wherever nature led: more like a man Flying from something that he dreads, than one Who sought the thing he loved. For nature then (The coarser pleasures of my boyish days And their glad animal movements all gone by) To me was all in all.—I cannot paint What then I was. The sounding cataract Haunted me like a passion: the tall rock, The mountain, and the deep and gloomy wood, Their colours and their forms, were then to me An appetite; a feeling and a love, That had no need of a remoter charm, By thought supplied, not any interest Unborrowed from the eye.—That time is past, And all its aching joys are now no more, And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur; other gifts Have followed; for such loss, I would believe, Abundant recompense. For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man: A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods And mountains; and of all that we behold From this green earth; of all the mighty world Of eye, and ear,—both what they half create, And what perceive; well pleased to recognise In nature and the language of the sense The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being.

My internal dialogue went something like this: leave it open!… but that would be strange if someone walks by… who cares? I care! Why do I care? Just close it! You can’t close it; you’re in your underwear!! and if the door is closed you might… do… something… Here is the situation: I’m in my underwear in my room with Quinn and my alcohol laden inhibitions are low, low, low. It’s like closing yourself up in a Godiva chocolate shop, of course you’re going to sample something… Don’t sample anything!! Don’t even smell anything!! If you smell it you’ll want to try it. Don’t smell him anymore. No. More. Smelling. I hope he doesn’t see the empty bottle of wine… Put some clothes on. Is it weird if I dress in front of him? I want some chocolate. Ah! Clothes!! Finally the door closed even though I hadn’t made a conscious decision to do so. I took a steadying breath then turned and followed, trailing some distance behind him and crossing to the opposite side of the room from where he was currently standing. I spotted my workout shirt on the bed and attempted to surreptitiously put it on. Quinn’s back was to me and he seemed to be meandering around the space; he didn’t appear to be in any hurry. He paused for a short moment next to my laptop and stared at the screen. He looked lost and a little vulnerable. Smash, smash, smash I took this opportunity to rapidly pull on some sweatpants and a sweatshirt from my suitcase. The sweatshirt was on backwards, with the little ‘V’ in the back and the tag in the front, but I ignored it and grabbed my jacket from the closet behind me and soundlessly slipped it on too. He walked to the window and surveyed the view as I hurriedly pushed my feet into socks and hand knit slippers, given to me by Elizabeth last Christmas. I was a tornado of frenzied activity, indiscriminately and quietly pulling on clothes. I may have been overcompensating for my earlier state of undress. However, it wasn’t until he, with leisurely languid movements, turned toward me that I finally stopped dressing; my hands froze on my head as I pulled on a white cabled hat, another hand knit gift from Elizabeth. Quinn sighed, “I need to talk to you about your sist-” but

When we think of the historic struggles and conflicts of the current and past century, we naturally think of famous leaders: men who governed nations, commanded armies, and inspired movements in the defense of liberty, or in the service of ideologies which have obliterated liberty. Yet today, in this hour of human history, when the forces arrayed against the free spirit of man are more powerful, more brutal, and potentially more deadly than ever before, the single figure who has raised the highest flame of liberty heads no state, commands no army, and leads no movement that our eyes can see. But there is a movement—a hidden movement of human beings who have no offices and no headquarters, who are not represented in the great halls where nations meet, who every day risk or suffer more for the right to speak, to think, and to be true to themselves than any of us here are likely to risk in our lifetime. We heed this voice, not because it speaks for the left or the right or for any faction, but because it hurls truth and courage into the teeth of total power when it would be so much easier and more comfortable to submit to and embrace the lies by which that power lives. What is the strength of this voice? How has it broken through to us when others have been silenced? Its strength is art. Art illuminates the truth. It is, in a sense, subversive: subversive of hypocrisy, subversive of delusion, subversive of untruth. Few combinations in all of history have demonstrated the power of the pen coupled with the courage of free men’s minds. We need that power desperately today. We need it to teach the new and forgetful generations in our midst what it means to be free. Freedom is not an abstraction, neither is the absence of freedom. Art is a unique gift. It cannot be transmuted to another. But let us pray that this courage is contagious. We need echoes of this voice. We need to hear echoes in the White House. We need to hear the echoes in Congress and in the State Department and in the universities and media. The American ethos, from its conception to the contemporary, has been dedicated to the firm, unyielding belief in freedom. Freedom for all mankind, as well as for ourselves. It is in this spirit that we live our lives.

I took the stairs two at a time, excited to have company today. When I opened the door I gasped and stood there in shock a moment before saying, “Patti, it’s awesome!” She had decorated with my school colors. Royal blue and gold streamers crisscrossed the ceiling, and balloons were everywhere. I heard her and the twins come up behind me, Patti giggling and Marna oohing. I was about to hug Patti, when a movement on the other side of the room caught my eye through the dangling balloon ribbons. I cursed my stupid body whose first reaction was to scream. Midshriek, I realized it was my dad, but my startled system couldn’t stop its initial reaction. A chain reaction started as Patti, then both the twins screamed, too. Dad parted the balloons and slunk forward, chuckling. We all shut up and caught our breaths. “Do you give all your guests such a warm welcome?” Patti’s hand was on her heart. “Geez, John! A little warning next time?” “I bet you’re wishing you’d never given me that key,” Dad said to Patti with his most charming, frightening grin. He stared at her long enough to make her face redden and her aura sputter. She rolled her eyes and went past him to the kitchen. “We’re about to grill,” she said without looking up from the food prep. “You’re welcome to stay.” Her aura was a strange blend of yellow and light gray annoyance. “Can’t stay long. Just wanted to see my little girl on her graduation day.” Dad nodded a greeting at the twins and they slunk back against the two barstools at the counter. My heart rate was still rapid when he came forward and embraced me. “Thanks for coming,” I whispered into his black T-shirt. I breathed in his clean, zesty scent and didn’t want to let him go. “I came to give you a gift.” I looked up at him with expectancy. “But not yet,” he said. I made a face. Patti came toward the door with a platter of chicken in her hands, a bottle of BBQ sauce and grilling utensils under her arm, and a pack of matches between her teeth. Dad and I both moved to take something from her at the same time. He held up a hand toward me and said, “I got it.” He took the platter and she removed the matches from her mouth. “I can do it,” she insisted. He grinned as I opened the door for them. “Yeah,” he said over his shoulder. “I know you can.” And together they left for the commons area to be domesticated. Weird.

Dunyasha lunged. Inej stayed close, using every opportunity to keep inside the mercenary’s guard and deny her the advantage of her longer reach. She was stronger than she’d been when they’d faced each other on the wire, well rested, well fed. But she was still a girl trained on the streets, not in the towers of some Shu monastery. Inej’s first mistake was a slow recoil. She paid for it in a deep slash to her left bicep. It cut through the padding and made it hard to keep a good grip on the blade in her left hand. Her second error was putting too much force into an upward jab. She leaned in too far and felt Dunyasha’s knife skim her ribs. A shallow cut that time, but it had been a close thing. She ignored the pain and focused on her opponent, remembering what Kaz had told her. Find her tells. Everyone has them. But Dunyasha’s movements seemed unpredictable. She was equally comfortable with her left and right hands, she favored neither foot, and waited until the last moment to strike, giving no early indication of her intent. She was extraordinary. “Growing weary, Wraith?” Inej said nothing, conserving her energy. Though Dunyasha’s breathing seemed clear and even, Inej could feel herself dragging slightly. It wasn’t much, but it was enough to give the mercenary the advantage. Then she saw it—the slightest hitch of Dunyasha’s chest, followed by a lunge. A hitch, then another lunge. The tell was in her breathing. She took in a deep breath before an attack. There. Inej dodged left, struck quickly, a rapid jab of her blade to Dunyasha’s side. There. Inej attacked again, and blood flowered on Dunyasha’s arm. Inej drew back, waited as the girl advanced. The mercenary liked to hide her direct assaults with other movement, the whirl of her blades, an unnecessary flourish. It made her hard to read, but there. The quick burst of breath. Inej sank low and swept her left leg wide, knocking the mercenary off balance. This was her chance. Inej shot to her feet, using her upward momentum and Dunyasha’s descent to shove her blade under the leather guard protecting the girl’s sternum. Inej felt blood on her hand as she wrenched the knife free and Dunyasha released a shocked grunt. The girl stared at her now, clutching her chest with one hand. Her eyes narrowed. There was still no fear there, only a hard, bright resentment, as if Inej had ruined an important party. “The blood you spill is the blood of kings,” seethed Dunyasha. “You are not fit for such a gift.” Inej almost felt sorry for her. Dunyasha

Burbank's power of love, reported Hall, "greater than any other, was a subtle kind of nourishment that made everything grow better and bear fruit more abundantly. Burbank explained to me that in all his experimentation he took plants into his confidence, asked them to help, and assured them that he held their small lives in deepest regard and affection." Helen Keller, deaf and blind, after a visit to Burbank, wrote in Out­ look for the Blind: "He has the rarest of gifts, the receptive spirit of a child. When plants talk to him, he listens. Only a wise child can understand the language of flowers and trees." Her observation was particularly apt since all his life Burbank loved children. In his essay "Training of the Human Plant," later published as a book, he an­ticipated the more humane attitudes of a later day and shocked authori­tarian parents by saying, "It is more important for a child to have a good nervous system than to try to 'force' it along the line of book knowledge at the expense of its spontaneity, its play. A child should learn through a medium of pleasure, not of pain. Most of the things that are really useful in later life come to the children through play and through association with nature." Burbank, like other geniuses, realized that his successes came from having conserved the exuberance of a small boy and his wonder for everything around him. He told one of his biographers: 'Tm almost seventy-seven, and I can still go over a gate or run a foot race or kick the chandelier. That's because my body is no older than my mind-and my mind is adolescent. It has never grown up and I hope it never will." It was this quality which so puzzled the dour scientists who looked askance at his power of creation and bedeviled audiences who expected him to be explicit as to how he produced so many horticultural wonders. Most of them were as disappointed as the members of the American Pomological Society, gathered to hear Burbank tell "all" during a lecture entitled "How to Produce New Fruits and Flowers," who sat agape as they heard him say: In pursuing the study of any of the universal and everlasting laws of nature, whether relating to the life, growth, structure and movements of a giant planet, the tiniest plant or of the psychological movements of the human brain, some conditions are necessary before we can become one of nature's interpreters or the creator of any valuable work for the world. Preconceived notions, dogmas and all personal prejudice and bias must be laid aside. Listen patiently, quietly and reverently to the lessons, one by one, which Mother Nature has to teach, shedding light on that which was before a mystery, so that all who will, may see and know. She conveys her truths only to those who are passive and receptive. Accepting these truths as suggested, wherever they may lead, then we have the whole universe in harmony with us. At last man has found a solid foundation for science, having discovered that he is part of a universe which is eternally unstable in form, eternally immutable in substance.

These beauteous forms, Through a long absence, have not been to me As is a landscape to a blind man's eye: But oft, in lonely rooms, and 'mid the din Of towns and cities, I have owed to them In hours of weariness, sensations sweet, Felt in the blood, and felt along the heart; And passing even into my purer mind, With tranquil restoration:—feelings too Of unremembered pleasure: such, perhaps, As have no slight or trivial influence On that best portion of a good man's life, His little, nameless, unremembered, acts Of kindness and of love. Nor less, I trust, To them I may have owed another gift, Of aspect more sublime; that blessed mood, In which the burthen of the mystery, In which the heavy and the weary weight Of all this unintelligible world, Is lightened:—that serene and blessed mood, In which the affections gently lead us on,— Until, the breath of this corporeal frame And even the motion of our human blood Almost suspended, we are laid asleep In body, and become a living soul: While with an eye made quiet by the power Of harmony, and the deep power of joy, We see into the life of things. If this Be but a vain belief, yet, oh! how oft— In darkness and amid the many shapes Of joyless daylight; when the fretful stir Unprofitable, and the fever of the world, Have hung upon the beatings of my heart— How oft, in spirit, have I turned to thee, O sylvan Wye! thou wanderer thro' the woods, How often has my spirit turned to thee! And now, with gleams of half-extinguished thought, With many recognitions dim and faint, And somewhat of a sad perplexity, The picture of the mind revives again: While here I stand, not only with the sense Of present pleasure, but with pleasing thoughts That in this moment there is life and food For future years. And so I dare to hope, Though changed, no doubt, from what I was when first I came among these hills; when like a roe I bounded o'er the mountains, by the sides Of the deep rivers, and the lonely streams, Wherever nature led: more like a man Flying from something that he dreads, than one Who sought the thing he loved. For nature then (The coarser pleasures of my boyish days, And their glad animal movements all gone by) To me was all in all.—I cannot paint What then I was. The sounding cataract Haunted me like a passion: the tall rock, The mountain, and the deep and gloomy wood, Their colours and their forms, were then to me An appetite; a feeling and a love, That had no need of a remoter charm, By thought supplied, nor any interest Unborrowed from the eye.—That time is past, And all its aching joys are now no more, And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur, other gifts Have followed; for such loss, I would believe, Abundant recompence. For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man; A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods, And mountains; and of all that we behold From this green earth; of all the mighty world Of eye, and ear,—both what they half create, And what perceive; well pleased to recognise In nature and the language of the sense, The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being.

The process of receiving teaching depends upon the student giving something in return; some kind of psychological surrender is necessary, a gift of some sort. This is why we must discuss surrendering, opening, giving up expectations, before we can speak of the relationship between teacher and student. It is essential to surrender, to open yourself, to present whatever you are to the guru, rather than trying to present yourself as a worthwhile student. It does not matter how much you are willing to pay, how correctly you behave, how clever you are at saying the right thing to your teacher. It is not like having an interview for a job or buying a new car. Whether or not you will get the job depends upon your credentials, how well you are dressed, how beautifully your shoes are polished, how well you speak, how good your manners are. If you are buying a car, it is a matter of how much money you have and how good your credit is. But when it comes to spirituality, something more is required. It is not a matter of applying for a job, of dressing up to impress our potential employer. Such deception does not apply to an interview with a guru, because he sees right through us. He is amused if we dress up especially for the interview. Making ingratiating gestures is not applicable in this situation; in fact it is futile. We must make a real commitment to being open with our teacher; we must be willing to give up all our preconceptions. Milarepa expected Marpa to be a great scholar and a saintly person, dressed in yogic costume with beads, reciting mantras, meditating. Instead he found Marpa working on his farm, directing the laborers and plowing his land. I am afraid the word guru is overused in the West. It would be better to speak of one’s “spiritual friend,” because the teachings emphasize a mutual meeting of two minds. It is a matter of mutual communication, rather than a master-servant relationship between a highly evolved being and a miserable, confused one. In the master-servant relationship the highly evolved being may appear not even to be sitting on his seat but may seem to be floating, levitating, looking down at us. His voice is penetrating, pervading space. Every word, every cough, every movement that he makes is a gesture of wisdom. But this is a dream. A guru should be a spiritual friend who communicates and presents his qualities to us, as Marpa did with Milarepa and Naropa with Marpa. Marpa presented his quality of being a farmer-yogi. He happened to have seven children and a wife, and he looked after his farm, cultivating the land and supporting himself and his family. But these activities were just an ordinary part of his life. He cared for his students as he cared for his crops and family. He was so thorough, paying attention to every detail of his life, that he was able to be a competent teacher as well as a competent father and farmer. There was no physical or spiritual materialism in Marpa’s lifestyle at all. He did not emphasize spirituality and ignore his family or his physical relationship to the earth. If you are not involved with materialism, either spiritually or physically, then there is no emphasis made on any extreme. Nor is it helpful to choose someone for your guru simply because he is famous, someone who is renowned for having published stacks of books and converted thousands or millions of people. Instead the guideline is whether or not you are able actually to communicate with the person, directly and thoroughly. How much self-deception are you involved in? If you really open yourself to your spiritual friend, then you are bound to work together. Are you able to talk to him thoroughly and properly? Does he know anything about you? Does he know anything about himself, for that matter? Is the guru really able to see through your masks, communicate with you properly, directly? In searching for a teacher, this seems to be the guideline rather than fame or wisdom.