My Entire Childhood Quotes

Because never in my entire childhood did I feel like a child. I felt like a person all along―the same person that I am today.

It is no accident, Ma, that the comma resembles a fetus— that curve of continuation. We were all once inside our mothers, saying with our entire curved and silenced selves, more, more, more. I want to insist that are being alive is beautiful enough to be worthy of replication. And so what? So what if all I ever made of my life was more of it?

These are the quicksilver moments of my childhood I cannot remember entirely. Irresistible and emblematic, I can recall them only in fragments and shivers of the heart.

Because never in my entire childhood did I feel like a child. I felt like a person all along--the same person that I am today. I never felt that I spoke childishly. I never felt that my emotions and desires were somehow less real than adult emotions and desires. And in writing _Ender's Game_, I forced the audience to experience the lives of these children from that perspective--the perspective in which their feelings and decisions are just as real and important as any adult's. ... _Ender's Game_ asserts the personhood of children, and those who are used to thinking of children in another way ... are going to find _Ender's Game_ a very unpleasant place to live.

Ilse, a childhood friend of mine, once found a raspberry in the concentration camp and carried it in her pocket all day to present to me that night on a leaf. Imagine a world in which your entire possession is one raspberry and you give it to your friend.

The fragility of crystal is not a weakness but a fineness. My parents understood that fine crystal glass had to be cared for or may be shattered. But when it came to my brother, they didn’t seem to know or care that their course of their secret action brought the kind of devastation that could cut them. Their fraudulent marriage and our father’s denial of his other son was for Chris a murder of every day’s truth. He felt his whole life turned like a river suddenly reversing the direction of its flow. Suddenly running uphill. These revelations struck at the core of Chris’s sense of identity. They made his entire childhood seem like fiction. Chris never told them he knew and made me promise silence as well.

I have no idea whether parents can be of help, and I do not blame mine. It was my own affair to come to terms with myself and to find my own way, and like most well-brought-up children, I managed it badly. Everyone goes through this crisis. For the average person this is the point when the demands of his own life come into the sharpest conflict with his environment, when the way forward has to be sought with the bitterest means at his command. Many people experience the dying and rebirth - which is our fate - only this once during their entire life. Their childhood becomes hollow and gradually collapses, everything they love abandons them and they suddenly feel surrounded by the loneliness and mortal cold of the universe. Very many are caught forever in this impasse, and for the rest of their lives cling painfully to an irrevocable past, the dream of the lost paradise - which is the worst and most ruthless of dreams.

She was actually a recording star in Puerto Rico when my mom was growing up. My mom was always stuck sitting backstage somewhere or sitting in a front row, watching a performance her entire childhood. She thought that when her mom stopped performing she was relieved of those duties, but all I wanted to do was sing, ever since I was born, so she's always been backstage.

At seventeen, I knew: my entire childhood had been just a prelude to this girl. I had never felt anything like it, and still haven't. I felt changed by her, physically. I became a different person, myself, the person I am now. And everything that came after-my family, my home, our entire life together-was a gift she gave me.

I had to spend my entire childhood in the Altensam dungeon like an inmate doing time for no comprehensible reason, for a crime he can’t remember committing, a judicial error probably.

You may have noticed that I began my story with a quick, snappy scene of danger and tension – but then quickly moved on to a more boring discussion of my childhood. Well, that’s because I wanted to prove something to you: that I am not a nice person. Would a nice person begin with such an exciting scene, then make you wait almost the entire book to read about it?

You know better. You're so mature.' Now I'm wondering if maybe those compliments took something away from me. Not anything dramatic, like my entire childhood, but the ability to try things out. To fail.

I think maybe, when I was very young, I witnessed a chaste cheek kiss between the two when it was impossible to avoid. Christmas, birthdays. Dry lips. On their best married days, their communications were entirely transactional: 'We're out of milk again.' (I'll get some today.) 'I need this ironed properly.' (I'll do that today.) 'How hard is it to buy milk?' (Silence.) 'You forgot to call the plumber.' (Sigh.) 'Goddammit, put on your coat, right now, and go out and get some goddamn milk. Now.' These messages and orders brought to you by my father, a mid-level phonecompany manager who treated my mother at best like an incompetent employee.

Noticing and remembering everything would trap bright scenes to light and fill the blank and darkening past which was already piling up behind me. The growing size of that blank and ever-darkening past frightened me; it loomed beside me like a hole in the air and battened on scraps of my life I failed to claim. If one day I forgot to notice my life, and be damned grateful for it, the blank cave would suck me up entire.

There's an energy to these autumn nights that touches something primal inside of me. Something from long ago. From my childhood in Western Iowa. I think of high school football games and the stadium lights blazing down on the players. I smell ripening apples, and the sour reek of beer from keg parties in the cornfields. I feel the wind in my face as I ride in the bed of an old pickup truck down a country road at night, dust swirling red in the taillights and the entire span of my life yawning out ahead of me. It's the beautiful thing about youth. There's a weightlessness that permeates everything because no damning choices have been made, no paths committed to, and the road forking out ahead is pure, unlimited potential.

But he wrapped his arms around me, pulling me against his chest in a hug so deep it blotted out Market Day entirely. He held me, resting his cheek against the crown of my head, his heart drumming against my ear. I inhaled him, leather and smoke and cedar, settling into his arms like a rabbit in its warm, safe den. I had not fit into anyone’s arms like that since childhood. And even then, no one had ever held me so tightly—as if they needed me in their arms as much as I needed to be held. As if nothing else mattered but to hold one another. As if we had all the time in the world.

At home, my father ate all the most burnt pieces of toast. 'Yum!' he'd say, and 'Charcoal! Good for you!' and 'Burnt toast! My favorite!' and he'd eat it all up. When I was much older he confessed to me that he had not ever liked burnt toast, had only eaten it to prevent it from going to waste, and, for a fraction of a moment, my entire childhood felt like a lie, it was as if one of the pillars of belief that my world had been built upon had crumbled into dry sand.

The most profound message of racial segregation may be that the absence of people of color from our lives is no real loss. Not one person who loved me, guided me, or taught me ever conveyed that segregation deprived me of anything of value. I could live my entire life without a friend or loved one of color and not see that as a diminishment of my life. In fact, my life trajectory would almost certainly ensure that I had few, if any, people of color in my life. I might meet a few people of color if I played certain sports in school, or if there happened to be one or two persons of color in my class, but when I was outside of that context, I had no proximity to people of color, much less any authentic relationships. Most whites who recall having a friend of color in childhood rarely keep these friendships into adulthood. Yet if my parents had thought it was valuable to have cross-racial relationships, they would have ensured that I had them, even if it took effort—the same effort so many white parents expend to send their children across town so they can attend a better (whiter) school. Pause for a moment and consider the profundity of this message: we are taught that we lose nothing of value through racial segregation. Consider the message we send to our children—as well as to children of color—when we describe white segregation as good.

From earliest childhood I was charmed by the materials of my craft, by pencils and paper and, later, by the typewriter and the entire apparatus of printing. To condense from one's memories and fantasies and small discoveries dark marks on paper which become handsomely reproducible many times over still seems to me, after nearly 30 years concerned with the making of books, a magical act, and a delightful technical process. To distribute oneself thus, as a kind of confetti shower falling upon the heads and shoulders of mankind out of bookstores and the pages of magazines is surely a great privilege and a defiance of the usual earthbound laws whereby human beings make themselves known to one another.

I know this is one of the unthinkable taboos of our society, but I had discovered in myself a talent for a wonderful, unrepentant laziness, the kind most people never know after childhood. I had a prism from an old chandelier hanging in my window, and I could spend entire afternoons lying on my bed and watching it flick tiny chips of rainbow around the room. I read a lot. I always have, but in those two years I gorged myself on books with a voluptuous, almost erotic gluttony. I would go to the local library and take out as many as I could, and then lock myself in the bedsit and read solidly for a week. I went for old books, the older the better-- Tolstoy, Poe, Jacobean tragedies, a dusty translation of Laclos--so that when I finally resurfaced, blinking and dazzled, it took me days to stop thinking in their cool, polished, crystalline rhythms.

Throughout my entire miserable childhood I woke at least once a night weeping from overwhelming delight. I did it hungry, I did it after beatings, I did it after the deaths of loved ones. Now you tell me if I’m crazy or if I’ve always been blessed.

When I was growing up I used to lie in bed at night imagining what other people’s families must be like,” Duke said once the pie was served, cherry pie, which he told her was his favorite. “I would picture their houses, their furniture, what they ate and how they spoke to one another, and what I always pictured was this.” He turned to Joe. “Turns out I spent my entire childhood picturing your family.

Ellington Feint was a line in my mind running right down the middle of my life, separating the formal training of my childhood and the territory of the rest of my days. She was an axis, and at that moment and for many moments afterward, my entire world revolved around her.

Also, I knew that if I said a single word, I would burst into tears, as I always did, always had, my entire life, whenever anything difficult had to be discussed. It always was too scary; a threat I had felt since childhood that at any moment a relationship might disappear with a poof because of something little I had done or said.

Adults with Adverse Childhood Experiences are on alert. It’s a habit they learned in childhood, when they couldn’t be sure when they’d face the next high-tension situation. After her terrifying childhood illness, Michele never felt at peace, or whole, as an adult: “I was afraid I could be blindsided by any small medical crisis that could morph and change my entire life.

They were posted to a country neither knew much about beyond the space it occupied on the map of East Africa between Kenya and Rwanda. After four years working in the remote Usambara Mountains, they moved to Moshi, which means “smoke” in Swahili, where the family was billeted by their Lutheran missionary society in a Greek gun dealer’s sprawling cinder-block home, which had been seized by the authorities. And with the sort of serendipity that so often rewards impetuousness, the entire family fell fiercely in love with the country that would be renamed Tanzania after independence in 1961. “The older I get, the more I appreciate my childhood. It was paradise,” Mortenson says

for a fraction of a moment, my entire childhood felt like a lie: it was as if one of the pillars of belief that my world has been built upon has crumbled

That “teaching myself social behaviors” thing, for example, was a window into my entire childhood, adolescence, and early adulthood. There were things I needed to learn differently from most of the people around me, and the amount of useful, appropriate support I received back then was exactly zero. At the same time, the criticism I received felt infinite, especially when I tried to articulate my struggles. A person who I probably shouldn’t have been friends with once told me I needed to stop “thinking things through” in social situations and just “let my instincts take over.” In retrospect, I wish I’d replied, “What the hell are you talking about, ‘let my instincts take over’?” He might as well have said, “Just try really hard to grow a third arm between your shoulder blades and eventually it’ll happen!” Nothing about those situations felt instinctive; I had to learn how to navigate them in other ways

In praise of mu husband's hair A woman is alone in labor, for it is an unfortunate fact that there is nobody who can have the baby for you. However, this account would be inadequate if I did not speak to the scent of my husband's hair. Besides the cut flowers he sacrifices his lunches to afford, the purchase of bags of licorice, the plumping of pillows, steaming of fish, searching out of chic maternity dresses, taking over of work, listening to complaints and simply worrying, there was my husband's hair. His hair has always amazed stylists in beauty salons. At his every first appointment they gather their colleagues around Michael's head. He owns glossy and springy hair, of an animal vitality and resilience that seems to me so like his personality. The Black Irish on Michael's mother's side of the family have changeable hair--his great-grandmother's hair went from black to gold in old age. Michael's went from golden-brown of childhood to a deepening chestnut that gleams Modoc black from his father under certain lights. When pushing each baby I throw my arm over Michael and lean my full weight. When the desperate part is over, the effort, I turn my face into the hair above his ear. It is as though I am entering a small and temporary refuge. How much I want to be little and unnecessary, to stay there, to leave my struggling body at the entrance. Leaves on a tree all winter that now, in your hand, crushed, give off a dry, true odor. The brass underside of a door knocker in your fingers and its faint metallic polish. Fresh potter's clay hardening on the wrist of a child. The slow blackening of Lent, timeless and lighted with hunger. All of these things enter into my mind when drawing into my entire face the scent of my husband's hair. When I am most alone and drowning and I think I cannot go on, it is breathing into his hair that draws me to the surface and restores my small courage.

But it was a significant exercise, for it meant that I considered myself worthy, as I had never done before. That change in my consciousness was so bewildering that I looked back on my previous life with a sort of amazed pity. That narrowness, those scruples, that prolonged childhood... I even, and this is a great test, began to consider journeys I might make, for my own pleasure, without him. I had never been to Greece and I thought I might go now, some time soon. And I knew that if I went I should enjoy it, as I had never enjoyed a journey before. Because I should have James to come back to. By the very fact of his existence, he had given the validity to my entire future.

We change our attitudes, our careers, our relationships. Even our age changes minute by minute. We change our politics, our moods, and our sexual preferences. We change our outlook, we change our minds, we change our sympathies. Yet when someone changes hir gender, we put hir on some television talk show. Well, here’s what I think: I think we all of us do change our genders. All the time. Maybe it’s not as dramatic as some tabloid headline screaming “She Was A He!” But we do, each of us, change our genders. In response to each interaction we have with a new or different person, we subtly shift the kind of man or woman, boy or girl, or whatever gender we’re being at the moment. We’re usually not the same kind of man or woman with our lover as we are with our boss or a parent. When we’re introduced for the first time to someone we find attractive, we shift into being a different kind of man or woman than we are with our childhood friends. We all change our genders.

I'd held all the nourishment and warmth of this place, but my memories of Eden were wiped. In these blurry intervening years, my entire childhood had disappeared along with the family photos I destroyed when my mother left. I had not only thrown out the bad. I had thrown out all the good.

it’s the understanding of how fragile everything really is, when I try to account for it. How easily plans can come undone. I spent my entire childhood with dreams that got smaller as I got older, but I’ve held fast to them. Now with every little setback I can’t help wondering if they’ll get smaller still.

We keep your entire childhood electronically monitored to such a degree that it makes the Big Brother house look like a damn wonder of integrity, and we go to baby swimming lessons and buy breathable, practical clothing in gender-neutral colours and we’re just so insanely, insanely terrified of making a mistake.

At seventeen, I knew: my entire childhood had been just a prelude to this girl. I had never felt anything like it, and still haven't. I felt changed by her, physically. I became a different person, myself, the person I am now. And everything that came after-my family, my home, our entire life together-was a gift she gave me.

Here’s the thing about menopause, though, that I don’t entirely understand. We’ll exchange a few words like this? A seemingly slight disagreement? Only then rage fizzes up inside my rib cage. It burns and unspools, as berserk and sulfuric as those black-snake fireworks from childhood: one tiny pellet, with seemingly infinite potential to create dark matter—dark matter that’s kind of like a magic serpent and kind of like a giant ash turd. “Why do I have to be in charge of every single thing?” I hiss.

Our Vietnamese a time capsule, a mark of where your education ended. Ma, to speak in our mother tongue is to speak only partially in Vietnamese, but entirely in war. That night I promise myself I'd never be wordless when you needed me to speak for you. So I began my career as our family's official interpreter. From then on, I would fill in our blanks, our silences, our stutters, whenever I could. I code switched. I took off our language and wore my English, like a mask, so that others would see my face, and therefore yours. It's true that, in Vietnamese, we rarely say I love you, and when we do, it is almost always in English. Care and love, for us, are pronounced clearly through service...

Women in movies from Hollywood's golden era dressed the way my mother did now. My entire childhood, she'd shown up at PTA meeting in bust-hugging sequins, the sight of which gave my father complicated facial twitches. She was flamboyant, really, in no other way. There was nothing Auntie Mame about her. Unless Auntie Mame had a penchant for public collapse.

I spent my childhood and youth on the outskirts of the Alps, in a region that was largely spared the immediate effects of the so-called hostilities. At the end of the war I was just one year old, so I can hardly have any impressions of that period of destruction based on personal experience. Yet to this day, when I see photographs or documentary films dating from the war I feel as if I were its child, so to speak, as if those horrors I did not experience cast a shadow over me … I see pictures merging before my mind’s eye—paths through the fields, river meadows, and mountain pastures mingling with images of destruction—and oddly enough, it is the latter, not the now entirely unreal idylls of my early childhood, that make me feel rather as if I were coming home…

He had been so dear to me that for my entire childhood the mere thought that one day he could no longer exist brought all of nature, both outside and inside of me, to a standstill.—But actually, under the influence of ever deeper initiation, nature eventually became more expressive, touching and moving to me with every loss that I suffered as if it brought me ever closer to its heart.

At home, my father ate all the most burnt pieces of toast. “Yum!” he’d say, and “Charcoal! Good for you!” and “Burnt toast! My favorite!” and he’d eat it all up. When I was much older he confessed to me that he had not ever liked burnt toast, had only eaten it to prevent it from going to waste, and, for a fraction of a moment, my entire childhood felt like a lie: it was as if one of the pillars of belief that my world had been built upon had crumbled into dry sand.

While a good story must give me a role, and must extend beyond my horizons, it need not be true. A story can be pure fiction, and yet provide me with an identity and make me feel that my life has meaning. Indeed, to the best of our scientific understanding, none of the thousands of stories that different cultures, religions and tribes have invented throughout history is true. They are all just human inventions. If you ask for the true meaning of life and get a story in reply, know that this is the wrong answer. The exact details don’t really matter. Any story is wrong, simply for being a story. The universe just does not work like a story. So why do people believe in these fictions? One reason is that their personal identity is built on the story. People are taught to believe in the story from early childhood. They hear it from their parents, their teachers, their neighbours and the general culture long before they develop the intellectual and emotional independence necessary to question and verify such stories. By the time their intellect matures, they are so heavily invested in the story, that they are far more likely to use their intellect to rationalise the story than to doubt it. Most people who go on identity quests are like children going treasure hunting. They find only what their parents have hidden for them in advance. Second, not only our personal identities but also our collective institutions are built on the story. Consequently, it is extremely frightening to doubt the story. In many societies, anyone who tries to do so is ostracised or persecuted. Even if not, it takes strong nerves to question the very fabric of society. For if indeed the story is false, then the entire world as we know it makes no sense. State laws, social norms, economic institutions – they might all collapse.

I pass a construction site, abandoned for the night, and a few blocks later, the playground of the elementary school my son attended, the metal sliding board gleaming under a streetlamp and the swings stirring in the breeze. There's an energy to these autumn nights that touches something primal inside of me. Something from long ago. From my childhood in western Iowa. I think of high school football games and the stadium lights blazing down on the players. I smell ripening apples, and the sour reek of beer from keg parties in the cornfields. I feel the wind in my face as I ride in the bed of an old pickup truck down a country road at night, dust swirling in the taillights and the entire span of my life yawning out ahead o me. It's the beautiful thing about youth. There's a weightlessness that permeates everything because no damning choices have been made, no paths committed to, and the road forking out ahead is pure, unlimited potential. I love my life, but I haven't felt that lightness of being in ages. Autumn nights like this are as close as I get.

Occasionally, on screen, Barbara [Stanwyck] had a wary, watchful quality about her that I've noticed in other people who had bad childhoods; they tend to keep an eye on life because they don't think it can be trusted. After her mother was killed by a streetcar, she had been raised in Brooklyn by her sisters, and from things she said, I believe she had been abused as a child. She had lived an entirely different life than mine, that's for sure, which is one reason I found her so fascinating. I think her early life was one reason she had such authenticity as an actress, and as a person.

I felt sorry for Mary-Emma and all she was going through, every day waking up to something new. Though maybe that was what childhood was. But I couldn't quite recall that being the case for me. And perhaps she would grow up with a sense that incompetence was all around here, and it was entirely possible I would be instrumental in that. She would grow up with love, but no sense that the people who loved her knew what they were doing - the opposite of my childhood - and so she would become suspicious of people, suspicious of love and the worth of it. Which in the end, well, would be a lot like me. So perhaps it didn't matter what happened to you as a girl: you ended up the same.

The only thing worse than having a family, I discovered, is not having a family. My rejection of bourgeois virtues as mean-spirited and antithetical to real human development could not long survive contact with situations in which those virtues were entirely absent; and a rejection of everything associated with one’s childhood is not so much an escape from that childhood as an imprisonment by it.

The instant noodles that I ate alone in Ithaca might have been identical to the instant noodles of my childhood, but the taste, so to speak, was entirely different. The reasons for this, of course, were obvious. My mother was not there. My sister was not there. Instant Noodles, Rattawut Lapcharoensap [from the book Alone in the Kitchen with an Eggplant: Confessions of Cooking for One and Dining Alone]

How many events of my childhood, of my adulthood, would now change shape, stretching into a different truth entirely, the razor-sharp edges of bitterness rounding out into something softer and more forgiving? If there was a word in English to sum up the concept of understanding a difficult family member now you knew their secrets and wishing you’d been a bit kinder, today was a day when it would have come in handy.

I take another deep inhale, enough air to contain the words I need these people to hear. “My sister has devoted her entire life, all her beauty and grace and charm, to the well-being of you three lucky people. But you need to understand something. No one taught her how to do this. She had to do it all from scratch. She came from the most neglected, deprived childhood you can imagine. Trust me, I know. We had none of this growing up.

The Madingley paper56 represented a kind of closure for me, a climax to the first part of my scientific career, beginning in my early twenties and ending in my early thirties. At this point, I took off in an entirely new direction, never to return to those youthful mathematical pastures. That new direction, which was to define the rest of my career, and approximately the second half of my life, opened up with the publication of my first book, The Selfish Gene.

This story twists the ancient myths we grow up with,” Berger says, “where what the reader knows about the Olympian gods, or thinks he knows, is challenged in fresh and curious ways. One god’s journey and actions unimaginably affect the entire universe. Berger took from childhood experiences to create this saga. “My own fascination with Greek mythology and comic books helped bring this story to life. If it weren't for characters like Wonder Woman or ancient heroes like Perseus, this story couldn't have emerged.

As children, we look to adults to be perfect and say the right thing. Mama Taaq, face streaked grey from dust and tears, should have replied to her shivering, shuddering child: “You did everything right, my darling. You did everything you could and none of this is your fault. Later she would say those words, but later was too late, because that night all she did was cry and turn away from her still-living daughter to try and find her dead one. These things are entirely natural and understandable – just not to a child.

Noah turned to face his younger sister, arching one brow to a fairly smug height. Lenga lifted a brow back at him, giving him a delicate smattering of applause. “And I was afraid you would never learn the art of diplomacy,” she remarked, her lips twitching with her humor. “It merely took you the entire two and a half centuries of my life. Longer, actually. You had a few centuries’ head start.” “Funny how you seem to recall the fact that I am far older than you only when it suits your arguments, my sister,” he taunted her, reaching to tug on her hair as he had been doing since her childhood. “Well, I can say with all honesty that this is the first time I have ever seen you forgo a good argument with Hannah, opting for peace instead. I was beginning to wonder if you were my brother at all. Perhaps some imposter . . .” “Legna, be careful. You are speaking words of treason,” he teased her, tugging her hair once more, making her turn around to swat at his hand. “I don’t know how you convinced the entire Council that you were mature enough to be King, Noah! You are such a child!” She twisted her body so he couldn’t grab at her hair again. “And I swear, if you pull my hair once more like some sort of schoolyard bully, I am going to put you to sleep and shave you bald!” Noah immediately raised his hands in acquiescence, laughing as Legna flushed in exasperation. For all her grace and ladylike ways, Noah’s little sister was quite capable of making good on any threat she made. “I mean really, Noah. You are just about seven hundred years old. One would think you could at least act like it.

Winning the Padma Shri was never my goal. Helping people was." "Wow, so that's the part you decided to address in what I said?" Every single time her mother showed her where Ashna fell on her list of priorities it hurt as though it were the first time. How could she be so weak? Her mother sighed. "Don't you at least want to try to understand what my life's been like?" "I do understand. I was there, remember? Watching from eight thousand miles away." Because you left me. Over and over again. "I was forced into a marriage with your father." Not this again. "Thanks for sharing that. After overhearing your fights my entire childhood, you think I didn't figure that out myself?" She had heard those words innumerable times. "You didn't want Baba, you didn't want me. I know. You got stuck with us, and you did what you had to do to make sure you didn't lose yourself, to break the chains, to find your voice. All the things. Now look, Padma Shri! Boom! It all worked out. I'm proud of you and everything, but I'm not the 'Economic Status of Rural Women.' You can't fix me by putting the right systems in place." It was a little late for that.

But everyone likes dogs," Cassandra protested. "I don't dislike dogs. I just don't want one in my house." "Our house." She braced her elbows on the table and massaged her temples. "I've always had dogs. Pandora and I couldn't have survived our childhood without Napoleon and Josephine. If cleanliness is what worries you, I'll make certain the dog is bathed often, and accidents will be disposed of right away." That drew a grimace from him. "I don't want there to be accidents in the first place. Besides, you'll have more than enough to keep you busy- you won't have time for a pet." "I need a dog." Tom held the propelling pencil between his first and second fingers, and flipped it back and forth to make the ends tap on the table. "Let's look at this logically- you don't really need a dog. You're not a shepherd or a rat catcher. Household dogs serve no useful purpose." "They fetch things," Cassandra pointed out. "You'll have an entire staff of servants to fetch anything you want." "I want a companion who'll go on walks with me, and sit on my lap while I pet him." "You'll have me for that." Cassandra pointed to the contract. "Dog," she insisted. "I'm afraid it's nonnegotiable.

You find that people come up with an entire history based on that one fact. They assume the worst about you. This is true if you have a criminal past, absolutely, but even if you just had an usual childhood, people will look at you crooked. Long before my drug problems, I’d learned not to admit my history to strangers. I used to go through all the rigmarole of explaining my background to anyone who’d listen. Really trying to make a case that I was normal. But when I got older, I realized I was basically begging others to think better of me, and you can’t beg people to treat you with respect. Either they choose to do it or you go around them. Don’t waste time dignifying fools. So

I realized that the childish impression I had always had of my father, as Just Lawgiver, was entirely wrong. We were utterly dependent on this man, who was not only deluded and ignorant, but incompetent in every way. What was more, I knew that my mother was incapable of standing up to him. It was like walking into the cockpit of an airplane and finding the pilot and co-pilot passed out drunk in their seats. And standing outside the Lyceum, I was struck with a black, incredulous horror, which in fact was not at all unlike the horror I had felt at twelve, sitting on a bar stool in our sunny little kitchen in Plano. Who is in control here? I thought, dismayed. Who is flying this plane?

I realized that the childish impression I had always had of my father, as Just Lawgiver, was entirely wrong. We were utterly dependent on this man, who was not only deluded and ignorant, but incompetent in every way. What was more, I knew that my mother was incapable of standing up to him. It was like walking into the cockpit of an airplane and finding the pilot and co-pilot passed out drunk in their seats. And standing outside the Lyceum, I was struck with a black, incredulous horror, which in fact was not at all unlike the horror I had felt at twelve, sitting on a bar stool in our sunny little kitchen in Plano. Who is in control here?> I thought, dismayed. Who is flying this plane?

Our conversation went a little like this: “God, if I lay down my need for those who hurt me to be punished, it doesn’t mean that what they did is okay, right?” “Right.” “So, just to be clear, we are in agreement that what they did is wrong, correct?” “Kim, what they did was wrong. I’m sorry you were hurt.” “When I surrender this to You and release those who hurt me, You know for sure that I’m not saying that I agree with them, right?” “Do you trust Me?” “I trust You, God, but do I still get to be strong? Does surrendering and letting go mean that I’m weak?” “Are you relying on your strength or Mine? You are strong when you trust in Me and rely on My strength.” Ugh. And just like that, God broke through another layer of my old need to protect myself through control. It felt so important to me to be strong. My entire childhood I had to be strong for my mom and siblings. I had to be strong to be brave and defend myself. I had to be strong so fear would not cripple me. And it seemed to me that to trust in God, to surrender, to depend on His strength, to forgive those who hurt me, and to not demand punishment meant I could no longer be strong. I hated that! As I was pondering why this upset me so much, another lie was exposed—the lingering belief that no one can take care of me like I can. Part of me still thought I couldn’t really trust God with my heart and emotions.

Hear, Lord, my prayer; let not my soul faint under Thy discipline, nor let me faint in confessing unto Thee all Thy mercies, whereby Thou hast drawn me out of all my most evil ways, that Thou mightest become a delight to me above all the allurements which I once pursued; that I may most entirely love Thee, and clasp Thy hand with all my affections, and Thou mayest yet rescue me from every temptation, even unto the end. For lo, O Lord, my King and my God, for Thy service be whatever useful thing my childhood learned; for Thy service, that I speak, write, read, reckon. For Thou didst grant me Thy discipline, while I was learning vanities; and my sin of delighting in those vanities Thou hast forgiven.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term ‘self-aware.’ Fiat logos. I know my mind in terms of a language more expressive than any I’d previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don’t pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven’t filtered it away, nor pushed it into the background. It’s become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What

whatever happened to the one whose hands could take pencil to paper and turn imagination into reality? whose feet could walk out the backyard door and into another world? the one with eyes ready to swallow the sky whole and a heart ambitious enough to do it? whatever happened to the one who raced from dawn ’til dusk, waving in the wind on wings of wax to wrap their fingertips around the sun, yet cowered from the glow of streetlights? the one who decided even the sun wasn’t enough and pocketed entire galaxies instead? whatever happened to the one whose dreams were so grand the universe itself had to expand to keep up the pace? the one who refused to be contained and became a universe themself? the one you’re thinking about right now? skull kid childhood is the time when one reaches toward the sky and grows into the person they were meant to be, but my childhood was the time when i reached toward fictional faces and buried my roots within a flawless facade. my childhood was the time when i rejected my own growth to mirror the growth of others because i wasn’t sure who i was supposed to be.

My pupil was a lively child, who had been spoilt and indulged, and therefore was sometimes wayward; but as she was committed entirely to my care, and no injudicious interference from any quarter ever thwarted my plans for her improvement, she soon forgot her little freaks, and became obedient and teachable. She had no great talents, no marked traits of character, no peculiar development of feeling or taste which raised her one inch above the ordinary level of childhood; but neither had she any deficiency or vice which sunk her below it. She made reasonable progress, entertained for me a vivacious, though perhaps not very profound, affection; and by her simplicity, gay prattle, and efforts to please, inspired me, in return, with a degree of attachment sufficient to make us both content in each other’s society. This, par parenthèse, will be thought cool language by persons who entertain solemn doctrines about the angelic nature of children, and the duty of those charged with their education to conceive for them an idolatrous devotion: but I am not writing to flatter parental egotism, to echo cant, or prop up humbug; I am merely telling the truth.

I’ve experienced all kinds of discrimination,” Oshima says. “Only people who’ve been discriminated against can really know how much it hurts. Each person feels the pain in his own way, each has his own scars. So I think I’m as concerned about fairness and justice as anybody. But what disgusts me even more are people who have no imagination. The kind T. S. Eliot calls hollow men. People who fill up that lack of imagination with heartless bits of straw, not even aware of what they’re doing. Callous people who throw a lot of empty words at you, trying to force you to do what you don’t want to. Like that lovely pair we just met.” He sighs and twirls the long slender pencil in his hand. “Gays, lesbians, straights, feminists, fascist pigs, communists, Hare Krishnas—none of them bother me. I don’t care what banner they raise. But what I can’t stand are hollow people. When I’m with them I just can’t bear it, and wind up saying things I shouldn’t. With those women—I should’ve just let it slide, or else called Miss Saeki and let her handle it. She would have given them a smile and smoothed things over. But I just can’t do that. I say things I shouldn’t, do things I shouldn’t do. I can’t control myself. That’s one of my weak points. Do you know why that’s a weak point of mine?” “’Cause if you take every single person who lacks much imagination seriously, there’s no end to it,” I say. “That’s it,” Oshima says. He taps his temple lightly with the eraser end of the pencil. “But there’s one thing I want you to remember, Kafka. Those are exactly the kind of people who murdered Miss Saeki’s childhood sweetheart. Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it’s important to know what’s right and what’s wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form, and continue to thrive. They’re a lost cause, and I don’t want anyone like that coming in here.” Oshima points at the stacks with the tip of his pencil. What he means, of course, is the entire library. “I wish I could just laugh off people like that, but I can’t.

It took me a long time to realize this. When I was young, I resisted thinking about my childhood, or my character, for that matter. Perhaps that’s not surprising. My therapist once told me that all traumatized children, and the adults they become, tend to focus exclusively on the outside world. A kind of hypervigilance, I suppose. We look outward, not inward—scanning the world for danger signs—is it safe or not? We grow up so terrified of incurring anger, for instance, or contempt, that now, as adults, if we glimpse a stifled yawn while talking to someone, a look of boredom or irritation in their eyes, we feel a horrible, frightening disintegration inside—like a frayed fabric being ripped apart—and swiftly redouble our efforts to entertain and please. The real tragedy is, of course, by always looking outward, by focusing so intently on the other person’s experience, we lose touch with our own. It’s as if we live our entire life pretending to be ourselves, as impostors impersonating ourselves, rather than feeling this is really me, this is who I am. That’s why, these days, I repeatedly force myself to return to my own experience: not are they enjoying themselves? But am I? Not do they like me? But do I like them?

Studentdom, he felt, must pass its own Examinations and define its own Commencement--a slow, most painful process, made the more anguishing by bloody intelligences like the Bonifacists of Siegfrieder College. Yet however it seemed at times that men got nowhere, but only repeated class by class the mistakes of their predecessors, two crucial facts about them were at once their hope and the limitation of their possibility, so he believed. One was their historicity: the campus was young, the student race even younger, and by contrast with the whole of past time, the great collegiate cultures had been born only yesterday. The other had to do with comparative cyclology, a field of systematic speculation he could not review for me just then, but whose present relevance lay in the correspondency he held to obtain between the life-history of individuals and the history of studentdom in general. As the embryologists maintained that ontogeny repeats phylogeny, so, Max claimed, the race itself--and on a smaller scale, West-Campus culture--followed demonstrably--in capital letters, as it were, or slow motion--the life-pattern of its least new freshman. This was the basis of Spielman's Law--ontogeny repeats cosmogeny--and there was much more to it and to the science of cyclology whereof it was first principle. The important thing for now was that, by his calculations, West-Campus as a whole was in mid-adolescence... 'Look how we been acting,' he invited me, referring to intercollegiate political squabbles; 'the colleges are spoilt kids, and the whole University a mindless baby, ja? Okay: so weren't we all once, Enos Enoch too? And we got to admit that the University's a precocious kid. If the history of life on campus hadn't been so childish, we couldn't hope it'll reach maturity.' Studentdom had passed already, he asserted, from a disorganized, pre-literate infancy (of which Croaker was a modern representative, nothing ever being entirely lost) through a rather brilliant early childhood ('...ancient Lykeion, Remus, T'ang...') which formed its basic and somewhat contradictory character; it had undergone a period of naive general faith in parental authority (by which he meant early Founderism) and survived critical spells of disillusionment, skepticism, rationalism, willfulness, self-criticism, violence, disorientation, despair, and the like--all characteristic of pre-adolescence and adolescence, at least in their West-Campus form. I even recognized some of those stages in my own recent past; indeed, Max's description of the present state of West-Campus studentdom reminded me uncomfortably of my behavior in the Lady-Creamhair period: capricious, at odds with itself, perverse, hard to live with. Its schisms, as manifested in the Quiet Riot, had been aggravated and rendered dangerous by the access of unwonted power--as when, in the space of a few semesters, a boy finds himself suddenly muscular, deep-voiced, aware of his failings, proud of his strengths, capable of truly potent love and hatred--and on his own. What hope there was that such an adolescent would reach maturity (not to say Commencement) without destroying himself was precisely the hope of the University.

If I am remembered for anything, I want it to be for this: that throughout my entire life, I was deeply sensitive. Sensitive to feelings, words and surroundings. Sensitive to people, places and things. The smallest of things make me emotional in this world. It could be a memory, a truthful face, or a flash of childhood; it could be the smile of a stranger or the openness of the sky. And throughout my life I saw it as an isolating difference. But in my maturity as a man I’ve discovered my sensitivity is a liberating gift. Because I feel deeply about things. I feel deeply about people. About doing right. About keeping my word. Seeing others achieve. Seeing loved ones grows. I am sensitive to the feelings of the less fortunate, the few, and those struggling. And whenever I get so angry about the world or how people treat each other, I burn bitterly and fierce. Yet, when that flame extinguishes what is left is what is greatest of me; the slow moving tide of my heart. That tide is kind. It is understanding. It is calm. And it is the central moving force in my soul and the rhythm that I am and that I always return to: my sensitivity. I’ve always been this way. Since I was a boy. Now I am a man and I don’t take anything less than pride in it. Because I have found that the tiniest of moments, memories, smiles, dreams and people can make the most emotional impact on me, and the lives of others. And what this brings me all back to is what I what I understand: I have found that I feel more, I care more, and I want people to be more. And that is why I have decided that I must love more. But if I’m remembered for anything — over my laugh, my love or my wonderous beautiful life, I want it to be for my sensitivity. And that I believe that true greatness in the depths of any man, woman or child, is a place of care, consideration and true sensitivity.

One by one, the sharers in this mortal damage have borne its burden out of the present world: Uncle Andrew, Grandpa Catlett, Grandma, Momma-pie, Aunt Judith, my father, and many more. At times perhaps I could wish them merely oblivious, and the whole groaning and travailing world at rest in their oblivion. But how can I deny that in my belief they are risen? I imagine the dead waking, dazed, into a shadowless light in which they know themselves altogether for the first time. It is a light that is merciless until they can accept its mercy; by it they are at once condemned and redeemed. It is Hell until it is Heaven. Seeing themselves in that light, if they are willing, they see how far they have failed the only justice of loving one another; it punishes them by their own judgment. And yet, in suffering that light’s awful clarity, in seeing themselves within it, they see its forgiveness and its beauty, and are consoled. In it they are loved completely, even as they have been, and so are changed into what they could not have been but what, if they could have imagined it, they would have wished to be. That light can come into this world only as love, and love can enter only by suffering. Not enough light has ever reached us here among the shadows, and yet I think it has never been entirely absent. Remembering, I suppose, the best days of my childhood, I used to think I wanted most of all to be happy—by which I meant to be here and to be undistracted. If I were here and undistracted, I thought, I would be at home. But now I have been here a fair amount of time, and slowly I have learned that my true home is not just this place but is also that company of immortals with whom I have lived here day by day. I live in their love, and I know something of the cost. Sometimes in the darkness of my own shadow I know that I could not see at all were it not for this old injury of love and grief, this little flickering lamp that I have watched beside for all these years.

Dammit, Holly, I'd never have believed you'd do something so harebrained. Do you understand that the building could have collapsed around you and those henwits? I know what condition those places are in, and I wouldn't let a dog of mine venture past the threshold, much less my wife. And the men—good God, when I think of the low-living bastards who were in your vicinity, it makes my blood curdle! Sailors and drunkards on every corner—do you know what would happen if one of them took it into his head to snap up a little treat like you?” As the thought seemed to temporarily render him incapable of speech, Holly took the opportunity to defend herself. “I was with companions, and—” “Ladies,” he said savagely. “Armed with umbrellas, no doubt. Just what do you think they would have been able to do, had you met with bad company?” “The few men we encountered in the neighborhood were harmless,” Holly argued. “In fact, it was the very same place you lived in during your childhood, and those men were no different from you—” “In those days, I'd have played merry hell with you, if I'd managed to get my hands on you,” he said harshly. “Have no illusions, milady… you'd have ended face-to-the wall in Maidenhead Lane with your skirts around your waist. The only wonder is that you didn't meet that fate with some randy sailor yesterday.” “You're exaggerating,” Holly said defensively, but that only roused his temper to a higher pitch. He continued to blister her ears with a lecture that was furious and insulting by turns, naming the various diseases she could have contracted and the vermin she had likely encountered, until Holly couldn't bear another word. “I've heard enough,” she cried hotly. “It's clear to me that I'm not to make a single decision without asking your permission first—I'm to be treated as a child, and you will act as a dictator.” The accusation was unfair, and she knew it, but she was too incensed to care. Suddenly his fury seemed to evaporate, and he stared at her with an inscrutable gaze. A long moment passed before he spoke again. “You wouldn't have taken Rose to such a place, would you?” “Of course not! But she is a little girl, and I'm—” “My life,” he interrupted quietly. “You're my entire life. If anything ever happens to you, Holly, there is nothing left for me.

In other words, you'll pretend to be someone else in order to snag a husband." "Oh, for heaven's sake," she said defensively, "it's no different than what half the women in society do to catch a man. I don't want to waste my time in pointless flirtation when a little knowledge will improve my aim on the targets." He flashed her a condescending smile. "What is it?" she snapped. "Only you would approach courtship as a marksman approaches a shooting match." He licked the tip of his pencil. "So who are these hapless targets?" "The Earl of Devonmont, the Duke of Lyons, and Fernandez Valdez, the Viscount de Basto." His jaw dropped. "Are you insane?" "I know they're rather beyond my reach, but they seem to like my company-" "I daresay they do!" He strode up to her, strangely angry. "The earl is a rakehell with a notorious reputation for trying to get beneath the skirts of every woman he meets. The duke's father was mad, and it's said to run in his family, which is why most women steer clear of him. And Basto is a Portuguese idiot who's too old for you and clearly trawling for some sweet young thing to nurse him in his declining years." "How can you say such things? The only one you know personally is Lord Devonmont, and you barely know even him." "I don't have to. Their reputations tell me they're utterly unacceptable." Unacceptable? Three of the most eligible bachelors in London? Mr. Pinter was mad, not her. "Lord Devonmont is Gabe's wife's cousin. The duke of Gabe's best friend, whom I've known since childhood, and the viscount...well..." "Is an oily sort, from what I hear," he snapped. "No, he isn't. He's very pleasant to talk to." Really, this was the most ridiculous conversation. "Who the devil do you think I should marry, anyway?" That seemed to take him aback. He glanced away. "I don't know," he muttered. "But no...That is, you shouldn't..." He tugged at his cravat. "They're wrong for you, that's all." She'd flustered Mr. Pinter. How astonishing! He was never flustered. It made him look vulnerable and much less...stiff. She rather liked that. But she'd like it even better if she understood what had provoked it. "Why do you care whom I choose, as long as you're paid? I'm wiling to pay extra to ensure that you find out everything I want to know." Once more he turned into Proud Pinter. "It isn't a matter of payment, madam. I choose my own assignments, and this one isn't to my taste. Good day," Turning on his heel, he headed for the door. Oh, dear, she hadn't meant to run him off entirely.

It was a story no one could tell me when I was child. The story of Russian Jewry had been told in English, by American Jews; to them, it was a story that began with antiquity, culminated with the pogroms, and ended with emigration. For those who remained in Russia, there had been a time before the pogroms and a time after: a period of home, then a period of fear and even greater fear and then brief hope again, and then a different kind of fear, when one no longer feared for one's life but fear never having hope again. This story did not end; it faded into a picture of my parents sitting at the kitchen table poring over an atlas of the world, or of me sitting on the bedroom floor talking at my best friend. The history of the Soviet Union itself remains a story without an narrative; every attempt to tell this story in Russia has stopped short, giving way to the resolve to turn away from the decades of pain and suffering and bloodshed. With every telling, stories of Stalinism and the Second World War become more mythologized. And with so few Jew left in Russia, with so little uniting them, the Russian Jewish world is one of absences and silences. I had no words for this when I was twelve, but what I felt more strongly that anything, more strongly even than the desire to go to Israel, was this absence of a story. My Jewishness consisted of the experience of being ostracized and beaten up and the specter of not being allowed into university. Once I found my people milling outside the synagogue (we never went inside, where old men in strange clothes sang in an unfamiliar language), a few old Yiddish songs and a couple of newer Hebrew ones were added to my non-story. Finally, I had read the stories of Sholem Aleichem, which were certainly of a different world, as distant from my modern urban Russian-speaking childhood as anything could be. In the end, my Jewish identity was entirely negative: it consisted of non-belonging. How had I and other late-Soviet Jews been so impoverished? Prior to the Russian Revolution, most of the world's Jews lived in the Russian Empire. Following the Second World War, Russia was the only European country whose Jewish population numbered not in the hundreds or even thousands but in the millions. How did this country rid itself of Jewish culture altogether? How did the Jews of Russia lose their home? Much later, as I tried to find the answers to these questions, I kept circling back tot he story of Birobidzhan, which, in its concentrated tragic absurdity seemed to tell it all.

The village square teemed with life, swirling with vibrant colors and boisterous chatter. The entire village had gathered, celebrating the return of their ancestral spirit. Laughter and music filled the air, carrying with it an energy that made Kitsune smile. Paper lanterns of all colors floated lazily above, their delicate glow reflecting on the smiling faces below. Cherry blossoms caught in the playful breeze, their sweet, earthy scent settling over the scene. At the center, villagers danced with unbridled joy, the rhythm of the taiko drums and the melody of flutes guiding their steps. To the side, a large table groaned under the weight of a feast. Sticky rice balls, steamed dumplings, seaweed soup, sushi, and more filled the air with a mouthwatering aroma. As she approached the table, she was greeted warmly by the villagers, who offered her food, their smiles genuine and welcoming. She filled a plate and sat at a table with Goro and Sota, overlooking the celebration. The event brought back a flood of memories of a similar celebration from her childhood—a time when everything was much simpler and she could easily answer the question who are you? The memory filled her heart with a sweet sadness, a reminder of what she lost and what had carved the road to where she was now. Her gaze fell on the dancing villagers, but she wasn’t watching them. Not really. Her attention was fully embedded in her heart ache, longing for the past, for the life that was so cruelly ripped away from her. “I think... I think I might know how to answer your question,” she finally said, her voice soft and steady, barely audible over the cacophony of festivity around them. “Oh?” Goro responded, his face alight with intrigue. “I would have to tell you my story.” Kitsune’s eyes reflected the somber clouds of her past. Goro swallowed his bite of food before nodding. “Let us retire to the dojo, and you can tell me.” They retreated from the bustling square, leaving behind the chaos of the celebration. The sounds of laughter and chatter and drums carried away by distance. The dojo, with its bamboo and sturdy jungle planks, was bathed in the soft luminescence of the moonlight, the surface of its wooden architecture glistening faintly under the glow. They stepped into the silent tranquility of the building, and Kitsune made her way to the center, the smooth, cool touch of the polished wooden floor beneath her providing a sense of peace. Assuming the lotus position, she calmed herself, ready to speak of memories she hadn’t confronted in a long time. Not in any meaningful way at least. Across from her, Goro settled, his gaze intense yet patient, encouraging her with a gentle smile like he somehow already understood her story was hard to verbalize.

you'll wonder again, later, why so many psychologists remain so vocal about having more and better training than anyone else in the field when every psychologist you've ever met but one will also have lacked these identification skills entirely when it seems nearly every psychologist you meet has no real ability to detect deception. You will wonder, later, why the assessment training appears to have been reserved for the CIA and the FBI is it because we as a society don't want to imagine that any other professionals will need the skills? And what about attorneys? What about training programs for guardian ad litems or anyone involved in approving care for all the already traumatized and marginalized children? You'll have met enough of those children after they grow up to know that when a small girl experiences repeated rapes in a series of households throughout her childhood, then that little girl is pretty likely to have some sort of "dysfunction" when she grows up. And you won't have any tolerance for the people who point their fingers at her and demand that she be as capable as they are it is, after all, a free country. We all get the same opportunities. You'll want to scream at all those equality people that you can't ignore the rights of this nation's children you can't ignore them and then get pissed when any raped and beaten little girls and boys grow up to be traumatized and perhaps hurtful or addicted adults. No more pointing fingers only a few random traumatized people stand up later as some miraculous example of perfectly acceptable societal success and if every judgmental person imagines that I would be like that I would be the one to break through the barriers then all those judgmental people need to go back in time and prove it, prove to everyone that life is a choice and we all get equal chances. You'll want anyone who talks about equal chances to go back and be born addicted to drugs in complete poverty and then to be dropped into a foster system that's designed for good but exploited by people who lack a conscience by people who rape and molest and whip and beat tiny little six year olds and then you will want all those people to come out of all that still talking about equal chances and their personal tremendous success. Thank you, dear God, for writing my name on the palm of your hand. You will be angry and yet you still won't understand the concept of evil. You'll learn enough to know that it's not politically correct to call anyone evil, especially when many terrible acts might actually stem from a physiological deficit I would never use the word evil, it's not professional but you will certainly come to understand that many of the very worst crimes are committed by people who lack the capacity to feel remorse for what they've done on any level. But when you gain that understanding, you still will not have learned that these individuals are more likable than most people that they aren't cool and distant that they aren't just a select few creepy murderers or high-profile con artists you won't know how to look for a lack of conscience in noncriminal and quite normal looking populations no clinical professors will have warned you about people who exude charm and talk excessively about protecting the family or protecting the community or protecting our way of life and you won't know that these types would ever stick around to raise kids you will have falsely believed that if they can't form real attachments, they won't bother with raising children and besides most of them will end up in prison you will not know that your assumptions are completely erroneous you won't understand that many who lack a conscience keep their kids close and tight for their own purposes.

SPENT MY ENTIRE CHILDHOOD AND THE ENTIRETY OF my twenties poor. No, not momentarily broke where you can’t go to the concert you want or can’t eat out for dinner that week—I mean poor. The type of poor that cuts the electricity off, that doesn’t have a phone, that eats dinners in soup kitchens. I remember trying to sleep longer so that I would have less time awake to feel hungry. I remember sneaking down the hall to use a vacant apartment to shower after our water had been cut off. But I also remember that we weren’t alone.

A child’s world is very narrow, and no matter how abusive, the parents still represent the only available source of love and comfort. The battered child spends his entire childhood searching for the Holy Grail of parental love. That search continues into adulthood. Kate, too, remembered: When I was a baby, my father would hold me, love me, and rock me. And when I was a little older, he was always there taking me to dance classes on the weekend or to the movies. He really loved me at one point in his life. I guess my greatest wish is for him to love me again the way he used to.

I told her one of the few stories that she'd told me of myself as a child. We'd gone to a park by a lake. I was no older than two. Me, my father, and my mother. There was an enormous tree with branches so long and droopy that my father moved the picnic table from underneath it. He was always afraid of me getting crushed. My mother believed that kids had stronger bones than grownups. "There's more calcium in her forearm than in an entire dairy farm," she liked to say. That day, my mother had made roasted tomato and goat cheese sandwiches with salmon she'd smoked herself, and I ate, she said, double my weight of it. She was complimenting me when she said that. I always wondered if eating so much was my best way of complimenting her. The story went that all through lunch I kept pointing at a gaping hole in the tree, reaching for it, waving at it. My parents thought it was just that: a hole, one that had been filled with fall leaves, stiff and brown, by some kind of ferrety animal. But I wasn't satisfied with that explanation. I wouldn't give up. "What?" my father kept asking me. "What do you see?" I ate my sandwiches, drank my sparkling hibiscus drink, and refused to take my eyes off the hole. "It was as if you were flirting with it," my mother said, "the way you smiled and all." Finally, I squealed, "Butter fire!" Some honey upside-down cake went flying from my mouth. "Butter fire?" they asked me. "Butter fire?" "Butter fire!" I yelled, pointing, reaching, waving. They couldn't understand. There was nothing interesting about the leaves in the tree. They wondered if I'd seen a squirrel. "Chipmunk?" they asked. "Owl?" I shook my head fiercely. No. No. No. "Butter fire!" I screamed so loudly that I sent hundreds of the tightly packed monarchs that my parents had mistaken for leaves exploding in the air in an eruption of lava-colored flames. They went soaring wildly, first in a vibrating clump and then as tiny careening postage stamps, floating through the sky. They were proud of me that day, my parents. My father for my recognition of an animal so delicate and precious, and my mother because I'd used a food word, regardless of what I'd actually meant.

We sing the order of the night, a tune which reminds me of being a little girl in a new dress that, because of the season, came with an Easter bonnet, which I wore as well. It reminds me of being so studious that I took to heart my teachers' promise that for each word of the seder we recited, we would receive divine credit for a separate good deed. Now, for me, there is no counting up good deeds, no worrying about ingesting every crumb of required matzo. It's not the same seder I used to attend but an alternate one being written in the margins. There is room for the pleasure of being here with my family, telling the story we have been imparting for generations. I am still part of this story, and the story remains part of me as well - its language, its rhythms, its customs all have shaped who I am. To the rabbi who once issued the warning about partaking but not enjoying, and to the wayward yeshiva student who tried to go, I want to offer my own ending: When participation no longer feels like it might be mistaken for capitulation, when there is acceptance of who have chosen to become - then it's possible to return and enjoy parts of what you've left. Not ever leave-taking had to be absolute and entire. Orthodoxy can remain my childhood home, a place I visit but where I no longer live.

I stood in shock as I looked at the devil himself. The man who molested, raped, and abused me my entire childhood. This is the same man my mother sold me to, to settle her drug debt. Now he’s in her house and answering the door.

Day 1: Pain is one that lingers in the threshold between life and death and there is no escape from it. Day 2: Each and every night and day I welcome creativity and everything positive in my life. Day 3: As I become the new me I merge from this state feeling deeply and feel inspired knowing the kind of person that I can be. Day 4: With every breath I take each and every day, I allow the positivity to flow through me and to transform my life. Day 5: Each and every day I realize my full potential in a whole new way. Day 6: Using the laws of attraction I can gladly accept positive people into my life right at this moment. Day 7: Every moment of my life is filled with transformation and self-discovery of the kind of person that I can be. Day 8: Every day and every night I feel much stronger and much healthier in every way possible. Day 9: I am more mindful, centered and balanced with every breath I take every single day. Day 10: Every moment I can feel filled with the complete healing energies of the entire universe. Day 11: Every day I can feel myself becoming more aware and mindful of my talents through every movement and action that I make. Day 12: I am transforming and shifting my life in a positive way every single day. Day 13: Every moment I am breathing in positive and radiant energy while breathing out all of the negativity. Day 14:  Today I will treat people the same way that I would love to be treated even if I am having a bad day. Day 15: Today I will practice active listening skills without passing judgment or letting my feelings getting in the way. Day 16: My life is finally peaceful and I feel completely harmonious with the world. Day 17: I know that I am very much loved and well cared for. Day 18: I am a naturally kind person and I would love to help others using my kindness. Day 19: I am very happy and very healthy. Day 20: The very universe loves and supports me.

I knew that if I said a single word, I would burst into tears, as I always did, always had, my entire life, whenever anything difficult had to be discussed. It always was too scary; a threat I had felt since childhood that at any moment a relationship might disappear with a poof because of something little I had done or said.

After dinner, we clear the dishes and go into the den, where I sit on the same brown paisley couch that we’ve had forever. In fact, the entire house looks exactly the same as it did in my childhood—although a little more cluttered, since I’m not around anymore to make sure everything is returned to its precise location at the end of the day. I used to think Mom didn’t buy new furniture or redecorate because she didn’t have the time or money, but now I wonder if it has to do with Dad. Like she subconsciously keeps the house the same way it was the last time he was in it. Some psychological time warp that makes her feel closer to him.

Like I said then—I get it. I spent my entire childhood with undiagnosed and untreated complex PTSD. I’m very familiar with freakin’ the fuck out.” “Complex PTSD?

For one hour that day outside of Chicago, I had felt my childhood humiliation so deeply again. And what if I had continued to feel that my entire life, what if all the jobs I had taken in my life were not enough to really make a living, what if I felt looked down upon ALL the time by the wealthier people in this country, who made fun of my religion and my guns. I did not have religion and I did not have guns, but I suddenly felt that I saw what these people were feeling; they were like my sister, Vicky, and I understood them. They had been made to feel poorly about themselves, they were looked at with disdain, and they could no longer stand it. . . . And then I thought, No, those were Nazis and racists at the Capitol. And so my understanding -- my imagining of the breaking of the windows -- stopped there.

What is it with men and women and the constant battle over the central heating? Growing up, I can remember how every winter my dad turned into Chief Inspector Stevens of the Heating Police, constantly policing the thermostat and turning down the dial a click. Only for him to go to work and Mum to turn it back up two notches. Back and forth it went for my entire childhood.

Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term "self-aware". Fiat logos I know my mind in terms of a language more expressive than any I'd previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don't pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. *** Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven't filtered it away, nor pushed it to the background. It's become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What can I do with this knowledge? Much of what is conventionally described as "personality" is at my discretion; the higher-level aspects of my psyche define who I am now. I can send my mind into a variety of mental or emotional states, yet remain ever aware of the state and able to restore my original condition.

I spend the next few days thinking through everything. Every moment in my childhood, every moment before Sloane and every moment with Sloane. I tried to remember the last time I was truly happy, and it hurt to know that I couldn’t pin-point it. Couldn’t most people? My entire life has been a series of unfortunate events. One after another. How shitty is that? What’s even shittier though is having to explain these things to people—people like Sloane.

did, it hit me. It just hit me. It felt like someone had slammed a plank of wood into the side of my head. I couldn’t breathe or think straight. I couldn’t make my hands work to call room service. I had lost everything and I knew that I was entirely, completely to blame. I knew that I had hurt the woman I loved more than anything in the world. I know you tried to tell me this, tried to tell me what I was doing to you, to us and our family. I used to watch your mouth move, saying the words, but hear nothing. In the darkness of my silent hotel room I finally heard you. I got it and it shattered me. I didn’t move for three days after that until security came to check on me. I lay in the bed and I relived every moment of pain I caused you and the kids. I forced myself to remember each incident, each fucking time I hurt you. And while I was doing that I saw the awful parallel with my father and my childhood. I knew the psychology behind it because I’m not an idiot, but I had never connected the dots of my own abuse with those of me when I was the abuser. In my head the reasons for my behaviour had always been justified. It was ridiculous that I couldn’t explain away my father’s abuse but I could explain away my own.

For Buddhists, the rebirth that is thought to happen after death is not entirely unlike the constant rebirth we undergo during this life. This "moment-to-moment rebirth" is going on all the time. My personality is constantly developing along with my thoughts and emotions, just as the cells of my body are constantly dying off and being replaced—not to mention the smaller molecules that make up cells, and the even smaller processes of particle physics that make up molecules. On a larger scale, my childhood self had to disappear in order for my adult self to come into existence.

Acting had been a ward against childhood loneliness, a way to fill my quiet existence with people beyond the ever-present nanny and tutor but the ever-absent Mama and Papa. It started as the simple creation of characters and stories for my many dolls on an impromptu stage created under the huge desk in Papa’s study, but then, unexpectedly, role-playing became much, much more. When I went to school—and suddenly became introduced to a wide, dizzying array of people—acting became my way of moving through the world, a sort of currency upon which I could draw whenever I needed. I could become whatever those around me secretly longed for, and I, in turn, got whatever I wanted from them. It wasn’t until I stepped on my first stage, however, that I comprehended the breadth of my gift. I could bury myself and assume the mask of an entirely different person, one crafted by a director or a writer. I could turn my gaze on the audience and wield my capacity to influence them.

I have taken responsibility for my life and will no longer accept the role of the victim.  I want my story to reach all kinds of different people, and if it can help others survive and hold onto their dreams I would feel truly blessed.  It would prove that no matter what kind of life you were born into, rich or poor, accepting responsibility, for not only your actions but your entire life, is paramount.  Whatever struggles or challenges are placed on my course, I can overcome them one hurdle at a time.  After all, I survived my childhood, my family, and my birthright.

For one hour that day outside of Chicago, I had felt my childhood humiliation so deeply again. And what if I had continued to feel that my entire life, what if all the jobs I had taken in my life were not enough to really make a living, what if I felt looked down upon all the time by the wealthier people in this country, who made fun of my religion and my guns. I did not have religion and I did not have guns, but I suddenly felt that I saw what these people were feeling; they were like my sister, Vicky, and I understood them. They had been made to feel poorly about themselves, they were looked at with disdain, and they could no longer stand it.

Nostalgia clung to the wooden walls as bright as their glossy finish. Childhood memories held an entirely different feeling than my memories as a teen — they felt softer, richer, like streaks of acrylic paint across a canvas.

This reminds me of my entire childhood, which I survived by manufacturing this same sanguine, irrational buoyancy in the face of grim hopelessness.

Childhood memories held an entirely different feeling than my memories as a teen — they felt softer, richer, like streaks of acrylic paint across a canvas. 

Aside from church and rare family events, we were always home. I can recall our family going out to dinner once throughout my entire childhood — if you don’t count vacations. For starters, there was the issue of cost. My father was the sole breadwinner. Taking six kids and two adults to even a modestly priced restaurant cost well over $100 in today’s dollars — money my parents simply could not spare. Then there was logistics. In the early 1970s, my father drove a Plymouth Fury III — a Starship-Enterprise-looking thing with faux wood paneling on its sides.

It was suddenly Technicolor clear: the only thing holding me from giving myself vision this entire time had actually simply been me. I saw how in the fall and winter of my childhood, I'd walked through the golden aspens. And then I simply committed and gave myself my own eyes. I had once again proven that again alone, I was again enough.

“But you’re a full-blood netherling. You don’t know how to use your imagination.” “On the contrary. I do. Thanks to you. I followed your example in our childhood. I absorbed it without even realizing. Then, when I was stuck here deprived of my magic, I had to find something to while away those weeks and hours. Perhaps that was the silver lining to this entire debacle. The lack of magic is what leads humans to fantasize in the first place. And Alyssa, what a wonderfully powerful force an imagination can be.” His expression is awestruck, exactly the way he used to look at me during our childhood escapades. How inconceivable, that I was his teacher, too. He once told me I was, but I never grasped what he meant until now.

She entered the civil service, worked conscientiously, and reached the highest level available, tenure, with full pension. ‘Was this time when your apathy began?’ I asked. She admitted that this could be so. ‘Then, I think I know what you need,’ I ventured. ‘You need a goal. All your life you have been ambitious, and now suddenly you’ve reached your goal and cannot advance. But you have too much mental energy to stand still, you need new challenges, new areas of activity. To be well off is not enough, standing still does not satisfy human nature.’ The woman had listened attentively and was no longer uninterested. ‘You are right,’ she said. ‘What I need is a goal. Now that you’ve said it, I know it is true. And here I thought you will analyze my entire childhood and trace my difficulties back to the divorce of my parents…’ We both laughed, and the ice was broken.” (Lukas,

Around this time my friend Medora, now a chemist with the Bombay Milk Scheme’s laboratory at Anand, asked me to accompany him and his brother on a rather unusual trip. His brother wanted to consult a chhaya jyotishi in Cambay. The chhaya jyotishi measured your shadow in the noonday sun, consulted his collection of ancient parchments and looked for the one that matched with the measurement of your shadow and predicted the future. Medora’s brother wanted his shadow ‘read’ because he was keen on getting married and was seeking ‘spiritual’ advice about whether the young lady he had in mind was the right choice. I found this entire exercise quite ridiculous. I had never had faith nor interest in the ‘occult sciences’. I went along with the Medoras because anything was a good change from the monotony of life at Anand. After Medora’s brother got his shadow ‘read’, they persuaded me to do the same. So as not to appear a spoilsport and also for some fun I stood in the sun while the jyotishi measured my shadow. Shuffling through the bunch of parchment-like leaves, and finding what he was looking for, he read out: ‘You have no faith.’ I told him he was absolutely right; I was an atheist. Ignoring me, he continued to read out some details about my family and childhood which turned out to be absolutely accurate. He then asked me if he should read me my future. By this time I was rather intrigued so I agreed. Among the many things the jyotishi told me, a particular detail remained firmly stuck in my mind: ‘You are very unhappy in your job right now but within a month you will change it and then you should just sit back and watch,’ he read out. ‘Your career is set for a phenomenal rise – the kind you can never imagine.’ I had smiled sceptically to myself then, but in hindsight what he predicted could not have been truer. Within