Musician Struggle Quotes

Let's take this energy, this focus, this emotion you feel that's obviously negative and let's try to take it and move it somewhere else. Let's kinda aim it at something else. And so I look at art, I look at music, I look at writing and lyrics, I look at a concert, I look at those as moments where people can take the things that they're struggling with and really kind of unleash the and pour them out onto this thing. That's helped me, a lot.

One of the greatest myths of addiction is that it’s interesting. There is a slight glamour in the beginning, a feeling of doing something wrong, of indulging in a weird world populated by ghosts who used to be struggling musicians but don’t make music anymore, or writers who never write. And then your whole life is getting high and being numb, and there’s absolutely no reason to leave your bed except to get more money. Your life becomes a triangle of elemental needs: get money, get drugs, get home.

So many of the people I admired—the musicians, the artists, the writers—created their greatest works not during a period of happiness and contentment, but during a period of struggle.

At least in the world we know, it takes trials to make something beautiful and useful out of the raw materials of life. The student’s struggle with truth develops his intelligence; the athlete’s struggle with his records and his opponents helps to develop his muscles and coordination; the musician’s struggle with more difficult pieces develops his playing skill; and the soul’s struggle with the trials of life helps to build character.

There are many artists who’ve not yet gotten a good foothold or who are old war-horses at developing their creative lives, and yet and still, every time they reach for the pen, the brush, the ribbons, the script, they hear, “You’re nothing but trouble, your work is marginal or completely unacceptable—because you yourself are marginal and unacceptable.” So what is the solution? Do as the duckling does. Go ahead, struggle through it. Pick up the pen already and put it to the page and stop whining. Write. Pick up the brush and be mean to yourself for a change, paint. Dancers, put on the loose chemise, tie the ribbons in your hair, at your waist, or on your ankles and tell the body to take it from there. Dance. Actress, playwright, poet, musician, or any other. Generally, just stop talking. Don’t say one more word unless you’re a singer. Shut yourself in a room with a ceiling or in a clearing under the sky. Do your art. Generally, a thing cannot freeze if it is moving. So move. Keep moving.

I'm as big as snob as they come, but money is a terrible barometer of a person's worth. The standard I used is what a person is choosing to do with his life. So for me a struggling musician (someone dedicated to their craft, not some slacker) is much better than some lame investment banker. And the fact that she lied seemed like she was ashamed. She dismissed my anger as if I were overreacting.

I had an eviction notice and a handgun, but I didn’t make any connection between them. Then I read about the invisible hand of the market, and it totally made sense. I wasn’t getting enough work as a musician, and I wasn’t getting hired at different jobs I applied for, so it was time to diversify.

You’re like a pair of jazz musicians, forever improvising. Or perhaps you are not musicians, but your love manifests in the music. Sometimes, your head tucked into her neck, you can feel her heartbeat thudding like a kick drum. Your smile a grand piano, the glint in her eye like the twinkle of hands caressing ivory keys. The rhythmic strum of a double bass the inert grace she has been blessed with, moving her body in ways which astound. A pair of soloists in conversations so harmonious, one struggles to separate. You are not the musicians but the music.

Hi everyone. I just want to thank you so much. This is such a big deal, not only for us, but for all other independent musicians and artists that spend most of their time struggling, and this, the fact that we’re standing here tonight, the fact that we’re able to hold this, it’s just to prove no matter how far out your dreams are, it’s possible. And, you know, fair play to those who dare to dream and don’t give up. And this song was written from a perspective of hope, and hope at the end of the day connects us all, no matter how different we are. And so thank you so much, who helped us along way. Thank you.

It is unfortunate to say, but someone has to voice the pain, the struggle, the real and the lived through. You can thank the artists, poets, musicians for that - our stories may bleed sorrow but what we create seems to always hit right down to the core, the places many fear to tread, the soul. We give meaning for the scars.

The Work of Art. When I watch the audience at a concert or the crowd in the picture gallery I ask myself sometimes what exactly is their reaction towards the work of art. It is plain that often they feel deeply, but I do not see that their feeling has any effect, and if it has no effect its value is slender. Art to them is only a recreation or a refuge. It rests them from the work which they consider the justification of their existence or consoles them in their disappointment with reality. It is the glass of beer which the labourer drinks when he pauses in his toil or the peg of gin which the harlot takes to snatch a moment's oblivion from the pain of life. Art for art's sake means no more than gin for gin's sake. The dilettante who cherishes the sterile emotions which he receives from the contemplation of works of art has little reason to rate himself higher than the toper. His is the attitude of the pessimist. Life is a struggle or a weariness and in art he seeks repose or forgetfulness. The pessimist refuses reality, but the artist accepts it. The emotion caused by a work of art has value only if it has an effect on character and so results in action. Whoever is so affected is himself an artist. The artist's response to the work of art is direct and reasonable, for in him the emotion is translated into ideas which are pertinent to his own purposes, and to him ideas are but another form of action. But I do not mean that it is only painters, poets and musicians who can respond profitably to the work of art; the value of art would be much diminished; among artists I include the practitioners of the most subtle, the most neglected and the most significant of all the arts, the art of life.

It is no wonder that so much of the search for identity, among American Negroes, was championed by jazz musicians. Long before the modern essayists and scholars wrote of racial identity as a problem for a multiracial world, musicians were returning to their roots to affirm that which was stirring within their souls. Much of the power of our Freedom Movement in the United States has come from the music. It has strengthened us with its sweet rhythms when courage began to fail. It has calmed us with its rich harmonies when spirits were down. And now, Jazz is exported to the world. For, in a particular struggle of the Negro in America, there is something akin to the universal struggle of modern man. Everybody has the Blues. Everybody longs for meaning. Everybody needs to clap hands and be happy. Everybody longs for faith. In music, especially this broad category called jazz, there is a stepping-stone towards all these.

Those visionary strains, ever struggling to translate into wild and broken sounds the language of unearthly beings, breathed around her from her birth. Thus you might have said that her whole mind was full of music; associations, memories, sensations of pleasure or pain,—all were mixed up inexplicably with those sounds that now delighted and now terrified; that greeted her when her eyes opened to the sun, and woke her trembling on her lonely couch in the darkness of the night.

You're like a pair of jazz musicians, forever improvising. Or perhaps you are not musicians, but your love manifests in the music. Sometimes, your head tucked into her neck, you can feel her heartbeat thudding like a kick drum. Your smile a grand piano, the glint in her eye like the twinkle of hands caressing ivory keys. The rhythmic strum of a double bass the inert grace she has been blessed with, moving her body in ways which astound. A pair of soloists in conversations so harmonious, one struggles to separate. You are not the musicians but the music.

And Viola is the idol, the theme of Naples. She is the spoiled sultana of the boards. To spoil her acting may be easy enough,—shall they spoil her nature? No, I think not. There, at home, she is still good and simple; and there, under the awning by the doorway,—there she still sits, divinely musing. How often, crook-trunked tree, she looks to thy green boughs; how often, like thee, in her dreams, and fancies, does she struggle for the light,—not the light of the stage-lamps. Pooh, child! be contented with the lamps, even with the rush-lights. A farthing candle is more convenient for household purposes than the stars.

Heroes, you see—they’re exactly like us. History books tend to put people like Abraham Lincoln and Rosa Parks up on pedestals. They’re treated as gods. But know this: No one is born a hero. We’re all born the same way, and we have to achieve and work hard and struggle and fight. But if we teach our kids that the power of people like Lincoln and Parks is inside all of us, that each one of us has the potential to do something great, that could change the world. And it doesn’t have to be about something history making. It could just be about helping one person, being kind to one person. That’s the greatness that all of us can achieve.

Runach took the book in hand and went to look for that Bruadarian lass, who was likely having a conversation with the flora and fauna of his grandfather's garden... He just hadn't expected her to be singing. It wasn't loud singing, though he could hear it once he'd wandered the garden long enough to catch sight of her, standing beneath a flowering linden tree, holding a blossom in her hand. Runach came to a skidding halt and gaped at her. Very well, so he had ceased to think of her as plain directly after Gobhann, and he had been struggling to come up with a worthy adjective ever since. He supposed he might spend the rest of his life trying, and never manage it. It was difficult to describe a dream. He had to sit down on the first bench he found, because he couldn't stand any longer. He wondered if the day would come where she ceased to surprise him with the things she did. Her song was nothing he had ever heard before, but for some reason it seemed familiar in a way he couldn't divine. It was enough for the moment to simply sit there and watch as she and the tree--and several of the flowers, it had to be said--engaged in an ethereal bit of music making. It was truthfully the most beautiful thing he had ever heard, and that was saying something, because the musicians who graced his grandfather's hall were unequalled in any Elvish hall he'd ever visited. And then Runach realized why what she was doing sounded so familiar. She was singing in Fadaire. He grasped for the rapidly disappearing shreds of anything resembling coherent thought, but it was useless. All he could do was sit on that very cold bench and listen to a woman who had hardly set foot past her place of incarceration, sing a song in his mother's native tongue, that would have brought any elf in the vicinity to tears if they had heard it. He knew because it was nigh onto bringing him to that place in spite of his sorry, jaded self.

God has wrought many things out of oppression. He has endowed his creatures with the capacity to create-and from this capacity has flowed the sweet songs of sorrow and joy that have allowed man to cope with his environment and many different situations. Jazz speaks for life. The Blues tell the story of life’s difficulties, and if you think for a moment, you will realize that they take the hardest realities of life and put them into music, only to come out with some new hope or sense of triumph. This is triumphant music. Modern Jazz has continued in this tradition, singing the songs of a more complicated urban existence. When life itself offers no order and meaning, the musician creates an order and meaning from the sounds of the earth which flow through his instrument. It is no wonder that so much of the search for identity among American Negroes was championed by Jazz musicians. Long before the modern essayists and scholars wrote of racial identity as a problem for a multiracial world, musicians were returning to their roots to affirm that which was stirring within their souls. Much of the power of our Freedom Movement in the United States has come from this music. It has strengthened us with its sweet rhythms when courage began to fail. It has calmed us with its rich harmonies when spirits were down. And now, Jazz is exported to the world. For in the particular struggle of the Negro in America there is something akin to the universal struggle of modern man. Everybody has the Blues. Everybody longs for meaning. Everybody needs to love and be loved. Everybody needs to clap hands and be happy. Everybody longs for faith. In music, especially this broad category called Jazz, there is a stepping stone towards all of these.

Observe yon tree in your neighbour's garden. Look how it grows up, crooked and distorted. Some wind scattered the germ from which it sprang, in the clefts of the rock; choked up and walled round by crags and buildings, by Nature and man, its life has been one struggle for the light,—light which makes to that life the necessity and the principle: you see how it has writhed and twisted; how, meeting the barrier in one spot, it has laboured and worked, stem and branches, towards the clear skies at last. What has preserved it through each disfavour of birth and circumstances,—why are its leaves as green and fair as those of the vine behind you, which, with all its arms, can embrace the open sunshine? My child, because of the very instinct that impelled the struggle,—because the labour for the light won to the light at length. So with a gallant heart, through every adverse accident of sorrow and of fate to turn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak.

To-morrow the rediscovery of romantic love, The photographing of ravens; all the fun under Liberty's masterful shadow; To-morrow the hour of the pageant-master and the musician, The beautiful roar of the chorus under the dome; To-morrow the exchanging of tips on the breeding of terriers, The eager election of chairmen By the sudden forest of hands. But to-day the struggle, To-morrow for the young poets exploding like bombs, The walks by the lake, the weeks of perfect communion; To-morrow the bicycle races Through the suburbs on summer evenings. But to-day the struggle. To-day the deliberate increase in the chances of death, The conscious acceptance of guilt in the necessary murder; To-day the expending of powers On the flat ephemeral pamphlet and the boring meeting, Today the makeshift consolations: the shared cigarette, The cards in the candlelit barn, and the scraping concert, The masculine jokes; to-day the Fumbled and unsatisfactory embrace before hurting. The stars are dead. The animals will not look. We are left alone with our day, and the time is short, and History to the defeated May say alas but cannot help or pardon.

From the past they turn to the future. Ah! at the close of the last century, the future seemed a thing tangible,—it was woven up in all men's fears and hopes of the present. At the verge of that hundred years, Man, the ripest born of Time, (“An des Jahrhunderts Neige, Der reifste Sohn der Zeit.” “Die Kunstler.”) stood as at the deathbed of the Old World, and beheld the New Orb, blood-red amidst cloud and vapour,—uncertain if a comet or a sun. Behold the icy and profound disdain on the brow of the old man,—the lofty yet touching sadness that darkens the glorious countenance of Zanoni. Is it that one views with contempt the struggle and its issue, and the other with awe or pity? Wisdom contemplating mankind leads but to the two results,—compassion or disdain. He who believes in other worlds can accustom himself to look on this as the naturalist on the revolutions of an ant-hill, or of a leaf. What is the Earth to Infinity,—what its duration to the Eternal? Oh, how much greater is the soul of one man than the vicissitudes of the whole globe! Child of heaven, and heir of immortality, how from some star hereafter wilt thou look back on the ant-hill and its commotions, from Clovis to Robespierre, from Noah to the Final Fire. The spirit that can contemplate, that lives only in the intellect, can ascend to its star, even from the midst of the burial-ground called Earth, and while the sarcophagus called Life immures in its clay the everlasting!

Almost immediately after jazz musicians arrived in Paris, they began to gather in two of the city’s most important creative neighborhoods: Montmartre and Montparnasse, respectively the Right and Left Bank haunts of artists, intellectuals, poets, and musicians since the late nineteenth century. Performing in these high-profile and popular entertainment districts could give an advantage to jazz musicians because Parisians and tourists already knew to go there when they wanted to spend a night out on the town. As hubs of artistic imagination and experimentation, Montmartre and Montparnasse therefore attracted the kinds of audiences that might appreciate the new and thrilling sounds of jazz. For many listeners, these locations leant the music something of their own exciting aura, and the early success of jazz in Paris probably had at least as much to do with musicians playing there as did other factors. In spite of their similarities, however, by the 1920s these neighborhoods were on two very different paths, each representing competing visions of what France could become after the war. And the reactions to jazz in each place became important markers of the difference between the two areas and visions. Montmartre was legendary as the late-nineteenth-century capital of “bohemian Paris,” where French artists had gathered and cabaret songs had filled the air. In its heyday, Montmartre was one of the centers of popular entertainment, and its artists prided themselves on flying in the face of respectable middle-class values. But by the 1920s, Montmartre represented an established artistic tradition, not the challenge to bourgeois life that it had been at the fin de siècle. Entertainment culture was rapidly changing both in substance and style in the postwar era, and a desire for new sounds, including foreign music and exotic art, was quickly replacing the love for the cabarets’ French chansons. Jazz was not entirely to blame for such changes, of course. Commercial pressures, especially the rapidly growing tourist trade, eroded the popularity of old Montmartre cabarets, which were not always able to compete with the newer music halls and dance halls. Yet jazz bore much of the criticism from those who saw the changes in Montmartre as the death of French popular entertainment. Montparnasse, on the other hand, was the face of a modern Paris. It was the international crossroads where an ever changing mixture of people celebrated, rather than lamented, cosmopolitanism and exoticism in all its forms, especially in jazz bands. These different attitudes within the entertainment districts and their institutions reflected the impact of the broader trends at work in Paris—the influx of foreign populations, for example, or the advent of cars and electricity on city streets as indicators of modern technology—and the possible consequences for French culture. Jazz was at the confluence of these trends, and it became a convenient symbol for the struggle they represented.

And indeed at the hotel where I was to meet Saint-Loup and his friends the beginning of the festive season was attracting a great many people from near and far; as I hastened across the courtyard with its glimpses of glowing kitchens in which chickens were turning on spits, pigs were roasting, and lobsters were being flung alive into what the landlord called the ‘everlasting fire’, I discovered an influx of new arrivals (worthy of some Census of the People at Bethlehem such as the Old Flemish Masters painted), gathering there in groups, asking the landlord or one of his staff (who, if they did not like the look of them; would recommend accommodation elsewhere in the town) for board and lodging, while a kitchen-boy passed by holding a struggling fowl by its neck. Similarly, in the big dining-room, which I had passed through on my first day here on my way to the small room where my friend awaited me, one was again reminded of some Biblical feast, portrayed with the naïvety of former times and with Flemish exaggeration, because of the quantity of fish, chickens, grouse, woodcock, pigeons, brought in garnished and piping hot by breathless waiters who slid along the floor in their haste to set them down on the huge sideboard where they were carved immediately, but where – for many of the diners were finishing their meal as I arrived – they piled up untouched; it was as if their profusion and the haste of those who carried them in were prompted far less by the demands of those eating than by respect for the sacred text, scrupulously followed to the letter but naïvely illustrated by real details taken from local custom, and by a concern, both aesthetic and devotional, to make visible the splendour of the feast through the profusion of its victuals and the bustling attentiveness of those who served it. One of them stood lost in thought by a sideboard at the end of the room; and in order to find out from him, who alone appeared calm enough to give me an answer, where our table had been laid, I made my way forward through the various chafing-dishes that had been lit to keep warm the plates of latecomers (which did not prevent the desserts, in the centre of the room, from being displayed in the hands of a huge mannikin, sometimes supported on the wings of a duck, apparently made of crystal but actually of ice, carved each day with a hot iron by a sculptor-cook, in a truly Flemish manner), and, at the risk of being knocked down by the other waiters, went straight towards the calm one in whom I seemed to recognize a character traditionally present in these sacred subjects, since he reproduced with scrupulous accuracy the snub-nosed features, simple and badly drawn, and the dreamy expression of such a figure, already dimly aware of the miracle of a divine presence which the others have not yet begun to suspect. In addition, and doubtless in view of the approaching festive season, the tableau was reinforced by a celestial element recruited entirely from a personnel of cherubim and seraphim. A young angel musician, his fair hair framing a fourteen-year-old face, was not playing any instrument, it is true, but stood dreaming in front of a gong or a stack of plates, while less infantile angels were dancing attendance through the boundless expanse of the room, beating the air with the ceaseless flutter of the napkins, which hung from their bodies like the wings in primitive paintings, with pointed ends. Taking flight from these ill-defined regions, screened by a curtain of palms, from which the angelic waiters looked, from a distance, as if they had descended from the empyrean, I squeezed my way through to the small dining-room and to Saint-Loup’s table.

The end of the war will see the final ruin of the Jew. The Jew is the incarnation of egoism. And their egoism goes so far that they're not even capable of risking their lives for the defence of their most vital interests. The Jew totally lacks any interest in things of the spirit. If he has pretended in Germany to have a bent for literature and the arts, that's only out of snobbery, or from a liking for speculation. He has no feeling for art, and no sensibility. Except in the regions where they live in groups, the Jews are said to have reached a very high cultural level! Take Nuremberg, for example: for four hundred years—that is to say, until 1838—it hadn't a single Jew in its population. Result: a situation in the first rank of German cultural life. Put the Jews all together: by the end of three hundred years, they'll have devoured one another. Where we have a philosopher, they have a Talmudistic pettifogger. What for us is an attempt to get to the bottom of things and express the inexpressible, becomes for the Jew a pretext for verbal juggleries. His only talent is for masticating ideas so as to disguise his thought. He has observed that the Aryan is stupid to the point of accepting anything in matters of religion, as soon as the idea of God is recognised. With the Aryan, the belief in the Beyond often takes a quite childish form ; but this belief does represent an effort towards a deepening of things. The man who doesn't believe in the Beyond has no understanding of religion. The great trick of Jewry was to insinuate itself fraudulently amongst the religions with a religion like Judaism, which in reality is not a religion. Simply, the Jew has put a religious camouflage over his racial doctrine. Everything he undertakes is built on this lie. The Jew can take the credit for having corrupted the Graeco- Roman world. Previously words were used to express thoughts; he used words to invent the art of disguising thoughts. Lies are his strength, his weapon in the struggle. The Jew is said to be gifted. His only gift is that of juggling with other people's property and swindling each and everyone. Suppose I find by chance a picture that I believe to be a Titian. I tell the owner what I think of it, and I offer him a price. In a similar case, the Jew begins by declaring that the picture is valueless, he buys it for a song and sells it at a profit of 5000 per cent. To persuade people that a thing which has value, has none, and vice versa—that's not a sign of intelligence. They can't even overcome the smallest economic crisis! The Jew has a talent for bringing confusion into the simplest matters, for getting everything muddled up. Thus comes the moment when nobody understands anything more about the question at issue. To tell you something utterly insignificant, the Jew drowns you in a flood of words. You try to analyse what he said, and you realise it's all wind. The Jew makes use of words to stultify his neighbours. And that's why people make them professors. The law of life is : "God helps him who helps himself!" It's so simple that everybody is convinced of it, and nobody would pay to learn it. But the Jew succeeds in getting himself rewarded for his meaningless glibness. Stop following what he says, for a moment, and at once his whole scaffolding collapses. I've always said, the Jews are the most diabolic creatures in existence, and at the same time the stupidest. They can't produce a musician, or a thinker. No art, nothing, less than nothing. They're liars, forgers, crooks. They owe their success only to the stupidity of their victims. If the Jew weren't kept presentable by the Aryan, he'd be so dirty he couldn't open his eyes. We can live without the Jews, but they couldn't live without us. When the Europeans realise that, they'll all become simultaneously aware of the solidarity that binds them together. The Jew prevents this solidarity. He owes his livelihood to the fact that this solidarity does not exist.

The struggle for a life extracts all our attention, and leaves us blind, deaf, dumb and senseless. The writer, the artist, the musician vanishes, without even the charity of a proper cremation. At this point words become formless sounds, and thoughts run out of paper and jump out of the terra firma and fly in the air, forcing us to find someone to share them with, someone who could understand. The fear of wasting words is the worst kind of it, only a writer knows.

Ending the Year in Praise Praise the Lord! Praise God in his heavenly dwelling; praise him in his mighty heaven! Praise him for his mighty works; praise his unequaled greatness! Praise him with a blast of the trumpet; praise him with the lyre and harp! . . . Let everything that lives sing praises to the Lord! Praise the Lord! Psalm 150:1-3, 6 What a way to end the year—praising the Lord for his mighty works, his unequaled greatness. This psalm, also called the last hallelujah, invites us to join the praises to God in the holy place. The praise is not half-hearted; it is full-force praise with musical instruments—tambourine, stringed instruments, the lyre, the cymbals—and dancing, praise from everyone. When we offer God praise, we’re doing what we were created for, even if we’re not the best musician or dancer. All of us can raise our voices singing hymns, choruses, and new songs to the Lord. How has God blessed you, your family, friends, or church this year? What mighty works has he accomplished? What progress have you made in an area in which you’ve struggled? What prayers has God answered? What new attributes or aspects of God have you discovered or experienced in the past year? Lift up your voice or whatever instrument you play, and praise the Lord for these specific things as you pray this psalm aloud.   LORD, I join those in your heavenly dwelling to worship you for your mighty works. I praise your unequaled greatness. I praise you with my whole heart for how you’ve sustained me in the year that is ending, for your faithfulness, love, and provision. Thank you for how you’ll be with me each day in the new year. Let everything that lives sing praises to the Lord!   TO THE EAR OF GOD EVERYTHING HE CREATED MAKES EXQUISITE MUSIC, AND MAN JOINED IN THE PAEAN OF PRAISE UNTIL HE FELL, THEN THERE CAME IN THE FRANTIC DISCORD OF SIN. THE REALIZATION OF REDEMPTION BRINGS MAN BY WAY OF THE MINOR NOTE OF REPENTANCE BACK INTO TUNE WITH PRAISE AGAIN. Oswald Chambers (1874-1917)

The most prized possession in this music is your own unique sound. Through sound, jazz leads you to the core of yourself and says “Express that.” Through jazz, we learn that people are never all one way. Each musician has strengths and weaknesses. We enjoy hearing musicians struggle with their parts, and if we go one step further and learn to accept the strong and weak parts of people around us and of ourselves, life comes at us much more easily. A judge has a hard time out here.

Outside of the musical knowledge and exposure, Coltrane also apprenticed in the daily struggles of black musicians on the road. Segregation was a dominant factor in the majority of performance venues, as well as the surrounding geographical area. This determined where one could eat, use the bathroom, get gasoline, rent a hotel room, or even get a drink of water. And there was always the threat of racist police encounters. These cultural experiences were a part of his mentoring on the road and influenced the evolution of his conscious intent to use music as a force for goodness.

Every women’s civil rights struggle around the world, in a democratic or totalitarian country, whether Christian, Muslim, Hindu, Buddhist, or Jew – is a struggle of all of ours.

...Two struggling musicians, always broke, forever hopeful.

Gradually a change came over Willoughby. It showed itself first in a distinct gain of strength that overjoyed her. All his life, in the sodden midlands and in the clearer cold of Central Europe, Willoughby’s body had simply struggled for existence; whatever vitality he possessed had been poured out daily to nourish the pale, exotic flower of his music. In this blander climate, like a starved plant that rejoices in a genial soil, the musician became a man.

From the top of the Empire State Building I looked down one night upon the city which I knew from below: there they were, in true perspective, the human ants with whom I had crawled, the human lice with whom I had struggled. They were moving along at a snail’s pace, each one doubtless fulfilling his microcosmic destiny. In their fruitless desperation they had reared this colossal edifice which was their pride and boast. And from the topmost ceiling of this colossal edifice they had suspended a string of cages in which the imprisoned canaries warbled their senseless warble. At the very summit of their ambition there were these little spots of beings warbling away for dear life. In a hundred years, I thought to myself, perhaps they would be caging live human beings, gay, demented ones, who would sing about the world to come. Perhaps they would breed a race of warblers who would warble while the others worked. Perhaps in every cage there would be a poet or a musician so that life below might flow on unimpeded, one with the stone, one with the forest, a rippling creaking chaos of null and void.

It’s beauty in the struggle, ugliness in the success.

I’ve come face-to-face with these two questions countless times as a writer, an entrepreneur, a painter, a musician, and even a lawyer. On a more immediate level, the questions relate to the project you’re working on. If you’re a painter creating a collection of work, you may start to feel the questions arise as you explore whether a canvas or the collection is taking shape as you have envisioned it. On a more expansive level, the question emerges in the context of whether you should even be a painter or a writer, a coder, an entrepreneur, a CEO. I’ve seen actors struggle to build careers for decades, never coming close to earning enough to cover their bills. Yet they keep on keeping on, because their big break could be one audition away. And this is what they feel called to do. These are some of the most difficult and defining moments every creator faces. I’ve been told by legendary entrepreneurs, “If you have to ask, assume it’s resistance and soldier on.” They claim that you just know whether or not a project is meant to be. But I’ve witnessed countless people commit to perpetually unsuccessful projects or careers or, on the other side of the spectrum, come a breath away from what would’ve been breakthrough success had they just held on a bit longer. So I began to explore a more systematic process, a set of benchmarks, tests, and questions that might better guide these moments and help people decide whether to keep leaning into the journey, alter their course, or walk away and do something entirely different. We start by asking, “What was your inciting motivation?” What made you undertake this endeavor to begin with. Was it, in some form, the expression of a calling? Was it something to keep you busy? Was it about serving a group of people, solving a problem, or serving up a delight? Was it about money or doing anything you could to get your parents off your back and avoid grad school? Begin by going back to the time surrounding your decision to create whatever it is you’re creating and answer this question. Then move on to the next question. In light of the information and experiences you’ve had along the journey to date, does that original motive still hold true? Are you still equally or even more determined to make it happen? And given what you now know, do you believe you can make it happen?

The work had its own history of struggle. Originally intended as a showpiece for pianist Nikolai Rubinstein, it was dismissed by that renowned pianist as “worthless, absolutely unplayable.” His critical attack was stinging. “An outsider, dropping into the room,” claimed Tchaikovsky, “would have thought me a madman, without talent, ignorant, a worthless writer who had come to annoy a famous musician with his rubbish.” After Rubinstein bowed out, the music was premiered instead in Boston by Hans von Bülow.

There is a great divide between good playing and great playing. The worst musicians are unaware that this distance exists, and they fumble their way through magnificent literature, oblivious. Most players sense this divide, however, and they know which side of it they are on. A few of these determine to struggle their whole musical lives to reach the side of greatness by practicing and working harder and harder. They end up impressing their friends and colleagues with their machine-like mastery of difficult pieces. But they know that they are not great. They know it because for a few moments, moments that they will remember and cling to for the rest of their lives, they have actually crossed that divide. For a shining moment they understood, and they wept and played and believed in their greatness. But they were cast out again, and no amount of struggling would bring them back across. No one crosses the divide by struggling, and no one passes through it by practice. There is only one bridge across. It is the bridge of abandonment, and it is built of helplessness, and of courage. Great playing is given over to the music utterly and completely. It is abandoned and willing. It is calm and it is shrieking. It is weeping and laughter, and more than anything else, it is love.

WISDOM KEEPER: My Extraordinary Journey to Unlock the Sacred Within “Chloe’s heartfelt journey is the real deal here to inspire us all. She takes the reader on a journey of darkness to light, struggle to freedom, fear to love. Thank you, Chloe, for this incredible ride. A must read for all who want true transformation.”— Dr. Shannon South, Award-Winning Therapist, Best-Selling Author, and Founder of the Ignite Your Life and business programs “There is a healing purpose in every experience written by Chloe in this spiritual memoir. She shares processes for healing in the physical, emotional and spiritual realms, showing us our ability to use all levels of energy to achieve deep and lasting healing. Chloe reveals to us the importance of connection—with the spiritual and physical world, and our past lives to the present. She reminds us we are essential in the Universe; when we heal, our loved ones, people around us, and the Earth also heals. Chloe inspires us to do the same thing. Well done. I appreciate it very much. This book is truly for everyone. — Eduardo Morales, Shamanic Curandero, Tepoztlán, Mexico “WISDOM KEEPER is filled with wonderful personal experiences on the power of healing, visualizations, dreams, and listening to our inner voices. Chloe Kemp describes encounters with others on a multitude of levels, including sacred beings, shamans, and other deep-souled humans. This book inspires the reader to go deep within themselves and invite their own personal self-healer to emerge. Chloe helps us to understand that anything is possible.”—River Guerguerian, Sound Immersion Healer, Musician, Composer, and Educator  “Having met and worked with Chloe personally, I know she is a genuine woman with a mission and clear determination to fulfill her purpose in this life. She has followed the call from Spirit to share stories from her life and wisdom she has gained, weaving energies and expressing a frequency of consciousness that has a way of bringing readers to a deeper state of awareness and potency upon their own unique journey. Chloe's book shines a light on our ability to reconnect with the origin of what makes us each a special part of the Divine plan, and she does it in a very humble and approachable way."—Michael Brasunas, Holistic Energy Healer and Bodyworker “Your inspiring memoir is engaging and thought-provoking throughout. It brings together the highest spiritual insights and practical frameworks that everyone can understand and apply.”—Louise, Australia  “A fascinating read!”—Caleb, USA  “The narrative is immensely raw and deeply personal. It engaged all of my emotions completely.”—Abantika, India   “A remarkable story.”—Michael, USA “The writing style is amazing.Your life experiences are so unique.”—Taibaya, Pakistan  “You have a gift for spiritual healing and telling a story. You created a hopeful, sincere, compelling, interesting, and important story.”—Jessica, USA “You tell events, dreams, and moments in your life in a very engaging and thought-provoking way.”—Josh, USA  “Very entertaining, awakening, and engaging; as well as informative, practical, motivating and inspiring.”—Susan, USA      

This is what happens when you take a “big through small” approach. There are still dips, but they are shallower and shorter lived. Failing is learning; there will inevitably be setbacks. New skiers fall over. New musicians hit the wrong note and new language learners struggle to find the right word. A willingness to fail fast and often results in learning sooner. There is no such thing as a failed experiment. There is learning.

You're like a pair of jazz musicians, forever improvising. Or perhaps you are not musicians, but your love manifests in the music. Sometimes, your head tucked into her neck, you can feel her heartbeat thudding like a kick drum. Your smile a grand piano, the glint in her eye like the twinkle of hands caressing ivory keys. The rhythmic strum of a double bass the inert grace she has been blessed with, moving her body in ways which astound. A pair of soloists in conversations so harmonious, one struggles to separate. You are not the musicians but the music.

If you dangle in front of parents the kind of 1 percent life outcome that goes with being a star, some of them will grab for it, even if objectively it’s not a very good plan for their child’s long-term wellbeing. Once a parent hears that their kid might have potential - as a painter, a dancer, a tennis player, a musician, whatever - all the stories of struggling artists and washed up athletes fade to the background.

This universe was not conceived in beauty. It was conceived in tragedy and travail. It evolved, and continues to be, only in the throes of desperate struggle. Pain, and ugliness, and brute force rule it. “In the midst of that continuous hurricane of destruction and death there are born from time to time men who resolve this disorder. They create another vision from the fire and dust of disaster. They are poets, and musicians, and artists. That is their answer to the ugliness of the world. They do not ask to be understood. They do not even ask to be liked. But without them we should find the universe an intolerable habitation. They lessen its terrors, and ameliorate the eternal torture of its unanswered and unanswerable questions. They are a gallant company. They go singing down the highways of the world, and the echoes of their words comfort us when they have passed. To that small company—that company of God’s own elect—Robert Callicott belonged.

Ice fields were an ever-present threat to transatlantic ships at this time of year and after only two days at sea the Titanic had begun to receive warnings from eastbound ships. On April 14 alone, it had heard from the Caronia, Noordam, Baltic, Amerika, Californian, and Mesaba. One message wasn’t passed to the bridge, one was passed on but ended up in J. Bruce Ismay’s pocket, and yet another was ignored as the Titanic’s wireless operators struggled with the volume of messages needing to be sent on behalf of passengers. When the iceberg that would do the damage was first spotted, it was only around five hundred yards away. The engines were consequently cut and the ship turned toward port by the helmsman, but there wasn’t enough time to sufficiently navigate so large a vessel and therefore, although the bow avoided the ice, the starboard side rubbed along it in what at the time seemed like a glancing blow.

Woke is definitely a black experience — woke is if someone put a burlap sack on your head, knocked you out, and put you in a new location and then you come to and understand where you are ain’t home and the people around you ain’t your neighbors. They’re not acting in a neighborly fashion, they’re the ones who conked you on your head. You got kidnapped here and then you got punked out of your own language, everything. That’s woke — understanding what your ancestors went through. Just being in touch with the struggle that our people have gone through here and understanding we’ve been fighting since the very day we touched down here. There was no year where the fight wasn’t going down.

Ethics and Songwriting (The Sonnet) I wish I could write music, For one song is worth ten sonnets. One sonnet is worth ten essays, One essay is worth ten speeches. That's why I have respect for those, Singers who do their own writing. While I pity the empty entertainers, Who do nothing but counterfeiting. It's okay if you sing someone's song, At least make way for equal recognition. Exploiting talent 'cause they're struggling, Is fundamentally a human rights violation. Every industry lacks ethics in its story of origin. It's time we right the wrongs and get humanizing.

The truth is most Artist when they sign contracts. They don’t care what it says or about terms and conditions. All they want is exposure , To be on the line light. To be famous. Having enough money to get by. They want to be in the main stream at all cost, even if it costs them their royalties, masters , life and freedom. Especially those who had been trying to make it on their own. Who had been struggling and hustling for years. Anything is good than nothing, because they are desperate. Once they make it. That is when they start crying and want people who were not part of their contract to sympathize with them, meanwhile they knew what they were getting themselves into , when signing the contract. They knew they would be cheated. They didn’t mind as long they will get also something out of it. The something they got is not enough anymore now they want more because they know their worth.

I told them that when I heard Billy was bright, an artist and musician, and when I heard that he loved his family and loved people through difficulty in relationships, and when I heard that he struggled with heroin and booze addictions and an unhelpful brain chemistry, and when I heard that he was beautifully queer and passionate and sometimes played piano in his sister’s dresses, I knew. I knew that Billy was pretty much exactly the kind of person Jesus would hang out with.

The months of June and July passed. The monsoons were tardy this year—the nights hinted rain constantly with an aroma in the air, a cooling on the skin, soundless lightning across skies. But when morning came, the sun rose strong again, mocking Agra and its inhabitants. And the days crawled by, brazenly hot, when every breath was an effort, every movement a struggle, every night sweat-stewed. In temples, incantations were offered, the muezzins called the faithful to prayers, their voices melodious and pleading, and the bells of the Jesuit churches chimed. But the gods seemed indifferent. The rice paddies lay ploughed after the pre-monsoon rains, awaiting the seedlings; too long a wait and the ground would grow hard again. A few people moved torpidly in the streets of Agra; only the direst of emergencies had called them from their cool, stone-flagged homes. Even the normally frantic pariah dogs lay panting on doorsteps, too exhausted to yelp when passing urchins pelted them with stones. The bazaars were barren too, shopfronts pulled down, shopkeepers too tired to haggle with buyers. Custom could wait for cooler times. The whole city seemed to have slowed to a halt. The imperial palaces and courtyards were hushed in the night, the corridors empty of footsteps. Slaves and eunuchs plied iridescent peacock feather fans, wiping their perspiring faces with one hand. The ladies of the harem slept under the intermittent breeze of the fans, goblets of cold sherbets flavoured with khus and ginger resting by their sides. Every now and then, a slave would refresh the goblet, bringing in another one filled with new shards of ice. When her mistress awoke, and wake she would many times during the night, her drink would be ready. The ice, carved in huge chunks from the Himalayan mountains, covered with gunnysacks and brought down to the plains in bullock carts, was a blessing for everyone, nobles and commoners alike. But in this heat, ice melted all too soon, disappearing into a puddle of warm water under sawdust and jute. In Emperor Jahangir’s apartments, music floated through the courtyard, stopping and tripping in the still night air as the musicians’ slick fingers slipped on the strings of the sitar.