Mysteries Of Nature Quotes

We need the tonic of wildness...At the same time that we are earnest to explore and learn all things, we require that all things be mysterious and unexplorable, that land and sea be indefinitely wild, unsurveyed and unfathomed by us because unfathomable. We can never have enough of nature.

Once there were brook trout in the streams in the mountains. You could see them standing in the amber current where the white edges of their fins wimpled softly in the flow. They smelled of moss in your hand. Polished and muscular and torsional. On their backs were vermiculate patterns that were maps of the world in its becoming. Maps and mazes. Of a thing which could not be put back. Not be made right again. In the deep glens where they lived all things were older than man and they hummed of mystery.

One thing I do know about intimacy is that there are certain natural laws which govern the sexual experience of two people, and that these laws cannot be budged any more than gravity can be negotiated with. To feel physically comfortable with someone else's body is not a decision you can make. It has very little to do with how two people think or act or talk or even look. The mysterious magnet is either there, buried somewhere deep behind the sternum, or it is not. When it isn't there (as I have learned in the past, with heartbreaking clarity) you can no more force it to exist than a surgeon can force a patient's body to accept a kidney from the wrong donor. My friend Annie says it all comes down to one simple question: "Do you want your belly pressed against this person's belly forever --or not?

Science cannot solve the ultimate mystery of nature. And that is because, in the last analysis, we ourselves are a part of the mystery that we are trying to solve.

He loved her because it was his nature to do so, but there were times when he could not endure her love for him. There were times when it became nothing but pure idiot mystery...

I love science, and it pains me to think that so many are terrified of the subject or feel that choosing science means you cannot also choose compassion, or the arts, or be awed by nature. Science is not meant to cure us of mystery, but to reinvent and reinvigorate it.

Human nature is both predictable and mysterious; prone to great and sudden advances, yet still mired in despicable self-interest.

I will be the first to admit that I am a pessimist by nature. It is, after all, the wisest way to be. We pessimists have everything to gain, whereas optimists have a fifty-fifty chance of being disappointed.

Be silent and listen: have you recognized your madness and do you admit it? Have you noticed that all your foundations are completely mired in madness? Do you not want to recognize your madness and welcome it in a friendly manner? You wanted to accept everything. So accept madness too. Let the light of your madness shine, and it will suddenly dawn on you. Madness is not to be despised and not to be feared, but instead you should give it life...If you want to find paths, you should also not spurn madness, since it makes up such a great part of your nature...Be glad that you can recognize it, for you will thus avoid becoming its victim. Madness is a special form of the spirit and clings to all teachings and philosophies, but even more to daily life, since life itself is full of craziness and at bottom utterly illogical. Man strives toward reason only so that he can make rules for himself. Life itself has no rules. That is its mystery and its unknown law. What you call knowledge is an attempt to impose something comprehensible on life.

The first step to the knowledge of the wonder and mystery of life is the recognition of the monstrous nature of the earthly human realm as well as its glory, the realization that this is just how it is and that it cannot and will not be changed. Those who think they know how the universe could have been had they created it, without pain, without sorrow, without time, without death, are unfit for illumination.

Colin did not laugh. Instead he thought, Tampons have strings? Why? Of all the major human mysteries - God, the nature of the universe, etc. - he knew the least about tampons. To Colin, tampons were a little bit like grizzly bears: he was aware of their existence, but he'd never seen on in the wild, and didn't really care to.

It began in mystery, and it will end in mystery, but what a savage and beautiful country lies in between.

Our age not only does not have a very sharp eye for the almost imperceptible intrusions of grace, it no longer has much feeling for the nature of the violences which precede and follow them.

It was the secrets of heaven and earth that I desired to learn; and whether it was the outward substance of things or the inner spirit of nature and the mysterious soul of man that occupied me, still my inquiries were directed to the metaphysical, or in its highest sense, the physical secrets of the world.

Nothing is so dangerous to the progress of the human mind than to assume that our views of science are ultimate, that there are no mysteries in nature, that our triumphs are complete and that there are no new worlds to conquer.

Success is neither magical nor mysterious. Success is the natural consequence of consistently applying basic fundamentals.

There is no excuse for anyone to write fiction for public consumption unless he has been called to do so by the presence of a gift. It is the nature of fiction not to be good for much unless it is good in itself.

MIND, n. A mysterious form of matter secreted by the brain. Its chief activity consists in the endeavour to ascertain its own nature, the futility of the attempt being due to the fact that it has nothing but itself to know itself with.

You are not limited to this body, to this mind, or to this reality—you are a limitless ocean of Consciousness, imbued with infinite potential. You are existence itself.

Few if any seemed to have grasped the Principle of Reality; new knowledge leads always to yet more awesome mysteries. Greater physiological knowledge of the brain makes the existence of the soul less possible yet more probable by the nature of the search.

There is a room in the Department of Mysteries, that is kept locked at all times. It contains a force that is at once more wonderful and more terrible than death, than human intelligence, than forces of nature. It is also, perhaps, the most mysterious of the many subjects for study that reside there. It is the power held within that room that you possess in such quantities and which Voldemort has not at all. That power took you to save Sirius tonight. That power also saved you from possession by Voldemort, because he could not bear to reside in a body so full of the force he detests. In the end, it mattered not that you could not close your mind. It was your heart that saved you.

Nature is a part of our humanity, and without some awareness and experience of that divine mystery man ceases to be man.

When first I arrived in the woods, I became aware of how unprepared I was for what I was about to experience." 

I told myself: 'I am surrounded by unknown things.' I imagined man without ears, suspecting the existence of sound as we suspect so many hidden mysteries, man noting acoustic phenomena whose nature and provenance he cannot determine. And I grew afraid of everything around me – afraid of the air, afraid of the night. From the moment we can know almost nothing, and from the moment that everything is limitless, what remains? Does emptiness actually not exist? What does exist in this apparent emptiness?

We are the inheritors of a wonderful world, a beautiful world, full of life and mystery, goodness and pain. But likewise are we the children of an indifferent universe. We break our own hearts imposing our moral order on what is, by nature, a wide web of chaos.

He fell to the seat, she by his side. There were no more words. The stars were beginning to shine. How was it that the birds sing, that the snow melts, that the rose opens, that May blooms, that the dawns whitens behind the black trees on the shivering summit of the hills? One kiss, and that was all. Both trembled, and they looked at each other in the darkness with brilliant eyes. They felt neither the cool night, nor the cold stone, nor the damp ground, nor the wet grass; they looked at each other, and their hearts were full of thought. They had clasped hands, without knowing it. She did not ask him; did not even think where and how he had managed to get into the garden. It seemed so natural to her that he should be there. From time to time Marius’ knee touched Cosette’s. A touch that thrilled. At times, Cosette faltered out a word. Her soul trembled on her lips like a drop of dew on a flower. Gradually, they began to talk. Overflow succeeded to silence, which is fullness. The night was serene and glorious above their heads. These two beings, pure as spirits, told each other everything, their dreams, their frenzies, their ecstasies, their chimeras, their despondencies, how they had adored each other from afar, how they had longed for each other, their despair when they had ceased to see each other. They had confided to each other in an intimacy of the ideal, which already, nothing could have increased, all that was most hidden and most mysterious in themselves. They told each other, with a candid faith in their illusions, all that love, youth and the remnant of childhood that was theirs, brought to mind. These two hearts poured themselves out to each other, so that at the end of an hour, it was the young man who had the young girl’s soul and the young girl who had the soul of the young man. They interpenetrated, they enchanted, they dazzled each other. When they had finished, when they had told each other everything, she laid her head on his shoulder, and asked him: "What is your name?" My name is Marius," he said. "And yours?" My name is Cosette.

Every aspect of Nature reveals a deep mystery and touches our sense of wonder and awe. Those afraid of the universe as it really is, those who pretend to nonexistent knowledge and envision a Cosmos centered on human beings will prefer the fleeting comforts of superstition. They avoid rather than confront the world. But those with the courage to explore the weave and structure of the Cosmos, even where it differs profoundly from their wishes and prejudices, will penetrate its deepest mysteries.

When the mystery of the connection goes, love goes. It's that simple. This suggests that it isn't love that is so important to us but the mystery itself. The love connection may be merely a device to put us in contact with the mystery, and we long for love to last so that the ecstacy of being near the mystery will last. It is contrary to the nature of mystery to stand still. Yet it's always there, somewhere, a world on the other side of the mirror (or the Camel pack), a promise in the next pair of eyes that smile at us. We glimpse it when we stand still. The romance of new love, the romance of solitude, the romance of objecthood, the romance of ancient pyramids and distant stars are means of making contact with the mystery. When it comes to perpetuating it, however, I got no advice. But I can and will remind you of two of the most important facts I know: 1. Everything is part of it. 2. It's never too late to have a happy childhood.

Most species do their own evolving, making it up as they go along, which is the way Nature intended. And this is all very natural and organic and in tune with mysterious cycles of the cosmos, which believes that there's nothing like millions of years of really frustrating trial and error to give a species moral fiber and, in some cases, backbone.

Of all the errands life seems to be running, of all the mysteries that enchant us, love is my favorite

Symbols and emblems were everywhere. Buildings and pictures were designed to be read like books. Everything stood for something else; if you had the right dictionary, you could read Nature itself. It was hardly surprising to find philosophers using the symbolism of their time to interpret knowledge that came from a mysterious source.

I wish to confound all these people, to create a work of art of a supernatural realism and of a spiritualist naturalism. I wish to prove... that nothing is explained in the mysteries which surround us.

I hope you haven't given up on the S.Q.'s of the world, Reynie. As you see, there are a great many sheep in wolves' clothing. If not for S.Q.'s good nature, we'd never have escaped.

When a trapper entered the valley, I reflected back on my life as an Indian. "I'm sure as an Indian living  on the plains, I trapped animals for their fur and for their meat, I took what I needed for survival, but doing it for profit somehow rubbed me the wrong way

We but mirror the world. All the tendencies present in the outer world are to be found in the world of our body. If we could change ourselves, the tendencies in the world would also change. As a man changes his own nature, so does the attitude of the world change towards him. This is the divine mystery supreme. A wonderful thing it is and the source of our happiness. We need not wait to see what others do.

Woman’s role in creation should be parallel to her role in life. I don’t mean the good earth. I mean the bad earth too, the demon, the instincts, the storms of nature. Tragedies, conflicts, mysteries are personal. Man fabricated a detachment which became fatal. Woman must not fabricate. She must descend into the real womb and expose its secrets and its labyrinths. She must describe it as the city of Fez, with its Arabian Nights gentleness, tranquility and mystery. She must describe the voracious moods, the desires, the worlds contained in each cell of it. For the womb has dreams. It is not as simple as the good earth. I believe at times that man created art out of fear of exploring woman. I believe woman stuttered about herself out of fear of what she had to say. She covered herself with taboos and veils. Man invented a woman to suit his needs. He disposed of her by identifying her with nature and then paraded his contemptuous domination of nature. But woman is not nature only. She is the mermaid with her fish-tail dipped in the unconscious.

I feel with some passion that what we truly are is private, and almost infinitely complex, and ambiguous, and both external and internal, and double- or triple- or multiply natured, and largely mysterious even to ourselves; and furthermore that what we are is only part of us, because identity, unlike "identity", must include what we do. And I think that to find oneself and every aspect of this complexity reduced in the public mind to one property that apparently subsumes all the rest ("gay", "black", "Muslim", whatever) is to be the victim of a piece of extraordinary intellectual vulgarity.

You'll lose." "What makes you so sure?" "You have no discipline. All you do is tear down shit down. My father is a bastard, but at least he builds things. You turn cities into smoking ruins and blunder about like some hyper child, smashing anything you see. And then you sit here and wonder, 'Why did all of my children turn out to be violet idiots? It's a mystery of nature,'.

In a true you-and-I relationship, we are present mindfully, nonintrusively, the way we are present with things in nature.We do not tell a birch tree it should be more like an elm. We face it with no agenda, only an appreciation that becomes participation: 'I love looking at this birch' becomes 'I am this birch' and then 'I and this birch are opening to a mystery that transcends and holds us both.

God is so vastly wonderful, so utterly and completely delightful that He can, without anything other than Himself, meet and overflow the deepest demands of our total nature, mysterious and deep as that nature is.

Why nature is mathematical is, again, a mystery.

Human thought has no limit. At its risk and peril, it analyzes and dissects its own fascination. We could almost say that, by a sort of splendid reaction, it fascinates nature; the mysterious world surrounding us returns what it receives; it is likely that contemplators are contemplated.

The mermaid is an archetypal image that represents a woman who is at ease in the great waters of life, the waters of emotion and sexuality. She shows us how to embrace our instinctive sexuality and sensuality so that we can affirm the essence of our feminine nature, the wisdom of our bodies, and the playfulness of our spirits. She symbolizes our connection with our deepest instinctive feelings, our wild and untamed animal nature that exists below the surface of outward personalities. She is able to respond to her mysterious sexual impulses without abandoning her more human, conscious side. What happened to the girls who dreamed of being mermaids?

There is nothing mysterious or natural about authority. It is formed, irradiated, disseminated; it is instrumental, it is persuasive; it has status, it establishes canons of taste and value; it is virtually indistinguishable from certain ideas it dignifies as true, and from traditions, perceptions, and judgments it forms, transmits, reproduces.

(Baudelaire) had descended to the bottom of the inexhaustible mine, had picked his way along abandoned or unexplored galleries, and had finally reached those districts of the soul where the monstrous vegetations of the sick mind flourish. There, near the breeding ground of intellectuals aberrations and disease of the mind - the mysterious tetanus, the burning fever of lust, the thyphoids and yellow fevers of crime – he had found, hatching in the dismal forcing-house of ennui, the frightening climacteric of thoughts and emotions.

The vast open sea at night is a song being written; a rhyme, a mysterious and gentle arpeggiated work of Beethoven. It's sung by the waves as they travel on the face of the ocean, and their lyrics are the rhythm of the pounding surf.

There is a delight in the hardy life of the open. There are no words that can tell the hidden spirit of the wilderness, that can reveal its mystery, its melancholy and its charm. The nation behaves well if it treats the natural resources as assets which it must turn over to the next generation increased; and not impaired in value. Conservation means development as much as it does protection.

Throughout his life, Albert Einstein would retain the intuition and the awe of a child. He never lost his sense of wonder at the magic of nature's phenomena-magnetic fields, gravity, inertia, acceleration, light beams-which grown-ups find so commonplace. He retained the ability to hold two thoughts in his mind simultaneously, to be puzzled when they conflicted, and to marvel when he could smell an underlying unity. "People like you and me never grow old," he wrote a friend later in life. "We never cease to stand like curious children before the great mystery into which we were born.

I think of going to the Grave without having a Psychedelic Experience is like going to the Grave without ever having Sex. It means that you never Figured out what it is all about. The Mystery is in the Body and the way the Body Works itself into Nature.

The woman who first gives life, light, and form to our shadowy conceptions of beauty, fills a void in our spiritual nature that has remained unknown to us till she appeared. Sympathies that lie too deep for words, too deep almost for thoughts, are touched, at such times, by other charms than those which the senses feel and which the resources of expression can realise. The mystery which underlies the beauty of women is never raised above the reach of all expression until it has claimed kindred with the deeper mystery in our own souls.

Pythagoras said that the universal Creator had formed two things in His own image: The first was the cosmic system with its myriads of suns, moons, and planets; the second was man, in whose nature the entire universe existed in miniature.

There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone.

Anyone who realises what Love is, the dedication of the heart, so profound, so absorbing, so mysterious, so imperative, and always just in the noblest natures so strong, cannot fail to see how difficult, how tragic even, must often be the fate of those whose deepest feelings are destined from the earliest days to be a riddle and a stumbling-block, unexplained to themselves, passed over in silence by others.

...The beauty and mystery of this world only emerges through affection, attention, interest and compassion; if you want to live in the paradise where happy mares and stallion live, open your eyes wide and actually see this world by attending to its colors, details and irony.

Louisiana in September was like an obscene phone call from nature. The air--moist, sultry, secretive, and far from fresh--felt as if it were being exhaled into one's face. Sometimes it even sounded like heavy breathing. Honeysuckle, swamp flowers, magnolia, and the mystery smell of the river scented the atmosphere, amplifying the intrusion of organic sleaze. It was aphrodisiac and repressive, soft and violent at the same time. In New Orleans, in the French Quarter, miles from the barking lungs of alligators, the air maintained this quality of breath, although here it acquired a tinge of metallic halitosis, due to fumes expelled by tourist buses, trucks delivering Dixie beer, and, on Decatur Street, a mass-transit motor coach named Desire.

I was standing in our dining-room thinking of nothing in particular, when a cablegram was put into my hand. It said, 'Susy was peacefully released today.' It is one of the mysteries of our nature that a man, all unprepared, can receive a thunder-stroke like that and live.

Those dripping crumpets, I can see them now. Tiny crisp wedges of toast, and piping-hot, flaky scones. Sandwiches of unknown nature, mysteriously flavoured and quite delectable, and that very special gingerbread. Angel cake, that melted in the mouth, and his rather stodgier companion, bursting with peel and raisins. There was enough food there to keep a starving family for a week.

Nature is not primarily functional. It is primarily beautiful. Stop for a moment and let that sink in. We’re so used to evaluating everything (and everyone) by their usefulness that this thought will take a minute or two to begin to dawn on us. Nature is not primarily functional. It is primarily beautiful. Which is to say, beauty is in and of itself a great and glorious good, something we need in large and daily doses.

From the age of 6 I had a mania for drawing the shapes of things. When I was 50 I had published a universe of designs. But all I have done before the the age of 70 is not worth bothering with. At 75 I'll have learned something of the pattern of nature, of animals, of plants, of trees, birds, fish and insects. When I am 80 you will see real progress. At 90 I shall have cut my way deeply into the mystery of life itself. At 100, I shall be a marvelous artist. At 110, everything I create; a dot, a line, will jump to life as never before. To all of you who are going to live as long as I do, I promise to keep my word. I am writing this in my old age. I used to call myself Hokusai, but today I sign my self 'The Old Man Mad About Drawing.

The green thumb is equable in the face of nature's uncertainties; he moves among her mysteries without feeling the need for control or explanations or once-and-for-all solutions. To garden well is to be happy amid the babble of the objective world, untroubled by its refusal to be reduced by our ideas of it, its indomitable rankness.

We have been led to imagine all sorts of things infinitely more marvelous than the imagining of poets and dreamers of the past. It shows that the imagination of nature is far, far greater than the imagination of man. For instance, how much more remarkable it is for us all to be stuck-half of us upside down-by a mysterious attraction, to a spinning ball that has been swinging in space for billions of years, than to be carried on the back of an elephant supported on a tortoise swimming in a bottomless sea.

In your hands The dog, the donkey, surely they know They are alive. Who would argue otherwise? But now, after years of consideration, I am getting beyond that. What about the sunflowers? What about The tulips, and the pines? Listen, all you have to do is start and There’ll be no stopping. What about mountains? What about water Slipping over rocks? And speaking of stones, what about The little ones you can Hold in your hands, their heartbeats So secret, so hidden it may take years Before, finally, you hear them?

I am a book. Sheaves pressed from the pulp of oaks and pines a natural sawdust made dingy from purses, dusty from shelves. Steamy and anxious, abused and misused, kissed and cried over, smeared, yellowed, and torn, loved, hated, scorned. I am a book. I am a book that remembers, days when I stood proud in good company When the children came, I leapt into their arms, when the women came, they cradled me against their soft breasts, when the men came, they held me like a lover, and I smelled the sweet smell of cigars and brandy as we sat together in leather chairs, next to pool tables, on porch swings, in rocking chairs, my words hanging in the air like bright gems, dangling, then forgotten, I crumbled, dust to dust. I am a tale of woe and secrets, a book brand-new, sprung from the loins of ancient fathers clothed in tweed, born of mothers in lands of heather and coal soot. A family too close to see the blood on its hands, too dear to suffering, to poison, to cold steel and revenge, deaf to the screams of mortal wounding, amused at decay and torment, a family bred in the dankest swamp of human desires. I am a tale of woe and secrets, I am a mystery. I am intrigue, anxiety, fear, I tangle in the night with madmen, spend my days cloaked in black, hiding from myself, from dark angels, from the evil that lurks within and the evil we cannot lurk without. I am words of adventure, of faraway places where no one knows my tongue, of curious cultures in small, back alleys, mean streets, the crumbling house in each of us. I am primordial fear, the great unknown, I am life everlasting. I touch you and you shiver, I blow in your ear and you follow me, down foggy lanes, into places you've never seen, to see things no one should see, to be someone you could only hope to be. I ride the winds of imagination on a black-and-white horse, to find the truth inside of me, to cure the ills inside of you, to take one passenger at a time over that tall mountain, across that lonely plain to a place you've never been where the world stops for just one minute and everything is right. I am a mystery. -Rides a Black and White Horse

There are frontiers where we are learning, and our desire for knowledge burns. They are in the most minute reaches of the fabric of space, at the origins of the cosmos, in the nature of time, in the phenomenon of black holes, and in the workings of our own thought processes. Here, on the edge of what we know, in contact with the ocean of the unknown, shines the mystery and the beauty of the world. And it’s breathtaking.

We have lived by the assumption that what was good for us would be good for the world. And this has been based on the even flimsier assumption that we could know with any certainty what was good even for us. We have fulfilled the danger of this by making our personal pride and greed the standard of our behavior toward the world - to the incalculable disadvantage of the world and every living thing in it. And now, perhaps very close to too late, our great error has become clear. It is not only our own creativity - our own capacity for life - that is stifled by our arrogant assumption; the creation itself is stifled. We have been wrong. We must change our lives, so that it will be possible to live by the contrary assumption that what is good for the world will be good for us. And that requires that we make the effort to know the world and to learn what is good for it. We must learn to cooperate in its processes, and to yield to its limits. But even more important, we must learn to acknowledge that the creation is full of mystery; we will never entirely understand it. We must abandon arrogance and stand in awe. We must recover the sense of the majesty of creation, and the ability to be worshipful in its presence. For I do not doubt that it is only on the condition of humility and reverence before the world that our species will be able to remain in it. (pg. 20, "A Native Hill")

Great revelations of nature, of course, never fail to impress in one way or another, and I was no stranger to moods of the kind. Mountains overawe and oceans terrify, while the mystery of great forests exercises a spell peculiarly its own. But all these, at one point or another, somewhere link on intimately with human life and human experience. They stir comprehensible, even if alarming, emotions. They tend on the whole to exalt.

Our world requires that decisions be sourced and footnoted, and if we say how we feel, we must also be prepared to elaborate on why we feel that way. I think that approach is a mistake, and if we are to learn to improve the quality of the decisions we make, we need to accept the mysterious nature of our snap judgements. We need to respect the fact that it is possible to know without knowing why we know and accept that — sometimes — we’re better off that way.

You have a color of your own- Dark chocolate, You have a culture your own- Hip pop, You have a revival of your own- Harlem Renaissance, You are the spot on a ladybug that adds its beauty, You are the pupil of an eye, You are the vastness of space, You are the richness of soil, You are the sweetness of dark chocolate, You are the mystery in nature, Blessed Black chocolate, God has made You to rule the Land, that made You a slave.

Doubt is the only force capable of disturbing the seed or impression; to avoid a miscarriage of so wonderful a child, walk in secrecy through the necessary interval of time that it will take the impression to become an expression. Tell no man of your spiritual romance. Lock your secret within you in joy, confident and happy that some day you will bear the son of your lover by expressing and possessing the nature of your impression. Then will you know the mystery of “God said, Let us make man in our image.

Anthropocentric as [the gardener] may be, he recognizes that he is dependent for his health and survival on many other forms of life, so he is careful to take their interests into account in whatever he does. He is in fact a wilderness advocate of a certain kind. It is when he respects and nurtures the wilderness of his soil and his plants that his garden seems to flourish most. Wildness, he has found, resides not only out there, but right here: in his soil, in his plants, even in himself... But wildness is more a quality than a place, and though humans can't manufacture it, they can nourish and husband it... The gardener cultivates wildness, but he does so carefully and respectfully, in full recognition of its mystery.

[On Chopin's Preludes:] "His genius was filled with the mysterious sounds of nature, but transformed into sublime equivalents in musical thought, and not through slavish imitation of the actual external sounds. His composition of that night was surely filled with raindrops, resounding clearly on the tiles of the Charterhouse, but it had been transformed in his imagination and in his song into tears falling upon his heart from the sky. ... The gift of Chopin is [the expression of] the deepest and fullest feelings and emotions that have ever existed. He made a single instrument speak a language of infinity. He could often sum up, in ten lines that a child could play, poems of a boundless exaltation, dramas of unequalled power.

December stillness, teach me through your trees That loom along the west, one with the land, The veiled evangel of your mysteries. While nightfall, sad and spacious, on the down Deepens, and dusk embues me where I stand, With grave diminishings of green and brown, Speak, roofless Nature, your instinctive words; And let me learn your secret from the sky, Following a flock of steadfast-journeying birds In lone remote migration beating by. December stillness, crossed by twilight roads, Teach me to travel far and bear my loads.

The serious writer has always taken the flaw in human nature for his starting point, usually the flaw in an otherwise admirable character. Drama usually bases itself on the bedrock of original sin, whether the writer thinks in theological terms or not. Then, too, any character in a serious novel is supposed to carry a burden of meaning larger than himself. The novelist doesn't write about people in a vacuum; he writes about people in a world where something is obviously lacking, where there is the general mystery of incompleteness and the particular tragedy of our own times to be demonstrated, and the novelist tries to give you, within the form of the book, the total experience of human nature at any time. For this reason, the greatest dramas naturally involve the salvation or loss of the soul. Where there is no belief in the soul, there is very little drama.

You are not you--you have no body, no blood, no bones, you are but a thought. I myself have no existence; I am but a dream--your dream, a creature of your imagination. In a moment you will have realized this, then you will banish me from your visions and I shall dissolve into the nothingness out of which you made me. I am perishing already, I am failing, I am passing away. In a little while you will be alone in shoreless space, to wander its limitless solitudes without friend or comrade forever—for you will remain a thought, the only existent thought, and by your nature inextinguishable, indestructible. But I, your poor servant, have revealed you to yourself and set you free. Dream other dreams, and better! Strange! that you should not have suspected years ago—centuries, ages, eons, ago!—for you have existed, companionless, through all the eternities. Strange, indeed, that you should not have suspected that your universe and its contents were only dreams, visions, fiction! Strange, because they are so frankly and hysterically insane—like all dreams: a God who could make good children as easily as bad, yet preferred to make bad ones; who could have made every one of them happy, yet never made a single happy one; who made them prize their bitter life, yet stingily cut it short; who gave his angels eternal happiness unearned, yet required his other children to earn it; who gave his angels painless lives, yet cursed his other children with biting miseries and maladies of mind and body; who mouths justice and invented hell—mouths mercy and invented hell—mouths Golden Rules, and forgiveness multiplied by seventy times seven, and invented hell; who mouths morals to other people and has none himself; who frowns upon crimes, yet commits them all; who created man without invitation, then tries to shuffle the responsibility for man's acts upon man, instead of honorably placing it where it belongs, upon himself; and finally, with altogether divine obtuseness, invites this poor, abused slave to worship him! You perceive, now, that these things are all impossible except in a dream. You perceive that they are pure and puerile insanities, the silly creations of an imagination that is not conscious of its freaks—in a word, that they are a dream, and you the maker of it. The dream-marks are all present; you should have recognized them earlier. "It is true, that which I have revealed to you; there is no God, no universe, no human race, no earthly life, no heaven, no hell. It is all a dream—a grotesque and foolish dream. Nothing exists but you. And you are but a thought—a vagrant thought, a useless thought, a homeless thought, wandering forlorn among the empty eternities!

The pineal gland is a link between the consciousness of man and the invisible worlds of Nature. Whenever the arc of the pituitary body contacts this gland there are flashes of temporary clairvoyance, but the process of making these two work together consistently is one requiring not only years bur lives of consecration and special physiological and biological training. This third eye is the Cyclopean eye of the ancients, for it was an organ of conscious vision long before the physical eyes were formed, although vision was a sense of cognition rather than sight in those ancient days.

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

All my moral and intellectual being is penetrated by an invincible conviction that whatever falls under the dominion of our senses must be in nature and, however exceptional, cannot differ in its essence from all the other effects of the visible and tangible world of which we are a self-conscious part. The world of the living contains enough marvels and mysteries as it is—marvels and mysteries acting upon our emotions and intelligence in ways so inexplicable that it would almost justify the conception of life as an enchanted state. No, I am too firm in my consciousness of the marvelous to be ever fascinated by the mere supernatural which (take it any way you like) is but a manufactured article, the fabrication of minds insensitive to the intimate delicacies of our relation to the dead and to the living, in their countless multitudes; a desecration of our tenderest memories; an outrage on our dignity.

Sharing secrets is the way in which women tie themselves together, for it reveals complicity and trust. Holding secrets shows trustworthiness and a sort of quite defiance. It is a natural thing for a female to hold secrets within her breast until the time is ripe to release them. Does it not follow the way in which her body is formed? A woman is made with that dark and mysterious recess that can grow a child safely until the child is ready to come out onto the birthing bed. And like birthing, secrets present themselves in many ways. some slip easily into the world, others must be torn out, if the body is unwilling.

Why is your species so dissatisfied?” “How so?” “Humans are individuals, quite social in nature. You strive to become more than yourselves using Silicon reconstructions in your bodies and filaments in your brains connecting you, unnaturally, to the NET.” “Our bodies are mortal. We employ silicon and alloys to extend our bodies’ existence.” “You appear to be attempting the same strategy with your brains’ architectures.” “By using the NET? Is that what you mean?” “You will never accomplish this. You must know it.” “Surely you can understand that as we are now, we have what we consider a limited lifespan, and, it seems, so does this planet. When the inevitable happens, we will not be able to travel any substantial distance in space. We cannot escape our dying planet. Humanity will cease to exist if we fail. We face our ultimate existential crisis as a species. Our most basic instinct is the survival of our species, so you see we must try. It is in our nature. It is evolution or elimination.

Only bad religions depend on mysteries, just as bad governments depend on secret police. Truth, beauty and goodness are not mysterious, they are the commonest, most obvious, most essential facts of life, like sunlight, air and bread. Only folk whose heads are muddled by expensive educations think truth, beauty, goodness are rare private properties. Nature is more liberal. The universe keeps nothing essential from us — it is all present, all gift. God is the universe plus mind. Those who say God, or the universe, or nature is mysterious, are like those who call these things jealous or angry. They are announcing the state of their lonely, muddled minds.

The same God who loves us as we are also loves us to much to leave us as we are. Perhpas because we tend to hold to ideas about God that reflect our own suppositions and fears, more than God's self-revelation. We reduce God to our own dimensions, ascribing to him our own reactions and responses, especially our own petty and conditional kind of love, and so end up believing in a God cast in our own image and likeness. But the true God, the living God, is entirely "other":. Precisely from this radical otherness derives the inscrutable and transcendent nature of divine love-- for which our limited human love is but a distant metaphor. God's love is much more than our human love simply multiplied and expanded. God's love for us will ever be mystery; unfathomable, awesome, entirely beyond human expectation. Precisely because God's love is something "no eyes has seen, nor ear heard nor the heart of man conceived" (1 Cor 2:9), Mother Teresa meditated on it continuously, and encouraged us to do the same, to continue plumbing this mystery more deeply. To this end she invites us: "Try to deepen your understanding of these two words, 'Thirst of God.;

Our fantastic civilization has fallen out of touch with many aspects of nature, and with none more completely than with night. Primitive folk, gathered at a cave mouth round a fire, do not fear night; they fear, rather, the energies and creatures to whom night gives power; we of the age of the machines, having delivered ourselves of nocturnal enemies, now have a dislike of night itself. With lights and ever more lights, we drive the holiness and beauty of night back to the forests and the sea; the little villages, the crossroads even, will have none of it. Are modern folk, perhaps, afraid of night? Do they fear that vast serenity, the mystery of infinite space, the austerity of stars? Having made themselves at home in a civilization obsessed with power, which explains its whole world in terms of energy, do they fear at night for their dull acquiescence and the pattern of their beliefs? Be the answer what it will, to-day's civilization is full of people who have not the slightest notion of the character or the poetry of night, who have never even seen night. Yet to live thus, to know only artificial night, is as absurd and evil as to know only artificial day.

Good human work honors God's work. Good work uses no thing without respect, both for what it is in itself and for its origin. It uses neither tool nor material that it does not respect and that it does not love. It honors nature as a great mystery and power, as an indispensable teacher, and as the inescapable judge of all work of human hands. It does not dissociate life and work, or pleasure and work, or love and work, or usefulness and beauty. To work without pleasure or affection, to make a product that is not both useful and beautiful, is to dishonor God, nature, the thing that is made, and whomever it is made for. This is blasphemy: to make shoddy work of the work of God. But such blasphemy is not possible when the entire Creation is understood as holy and when the works of God are understood as embodying and thus revealing His spirit. (pg. 312, Christianity and the Survival of Creation)

Nature, who has played so many queer tricks upon us, making us so unequally of clay and diamonds, of rainbow and granite, and stuffed them into a case, often of the most incongruous, for the poet has a butcher’s face and the butcher a poet’s; nature, who delights in muddle and mystery, so that even now (the first of November, 1927) we know not why we go upstairs, or why we come down again, our most daily movements are like the passage of a ship on an unknown sea, and the sailors at the mast-head ask, pointing their glasses to the horizon: Is there land or is there none? to which, if we are prophets, we make answer “Yes”; if we are truthful we say “No”; nature, who has so much to answer for besides the perhaps unwieldy length of this sentence, has further complicated her task and added to our confusion by providing not only a perfect ragbag of odds and ends within us—a piece of a policeman’s trousers lying cheek by jowl with Queen Alexandra’s wedding veil—but has contrived that the whole assortment shall be lightly stitched together by a single thread. Memory is the seamstress, and a capricious one at that. Memory runs her needle in and out, up and down, hither and thither. We know not what comes next, or what follows after. Thus, the most ordinary movement in the world, such as sitting down at a table and pulling the inkstand towards one, may agitate a thousand odd, disconnected fragments, now bright, now dim, hanging and bobbing and dipping and flaunting, like the underlinen of a family of fourteen on a line in a gale of wind. Instead of being a single, downright, bluff piece of work of which no man need feel ashamed, our commonest deeds are set about with a fluttering and flickering of wings, a rising and falling of lights.

But it so happens that everything on this planet is, ultimately, irrational; there is not, and cannot be, any reason for the causal connexion of things, if only because our use of the word "reason" already implies the idea of causal connexion. But, even if we avoid this fundamental difficulty, Hume said that causal connexion was not merely unprovable, but unthinkable; and, in shallower waters still, one cannot assign a true reason why water should flow down hill, or sugar taste sweet in the mouth. Attempts to explain these simple matters always progress into a learned lucidity, and on further analysis retire to a remote stronghold where every thing is irrational and unthinkable. If you cut off a man's head, he dies. Why? Because it kills him. That is really the whole answer. Learned excursions into anatomy and physiology only beg the question; it does not explain why the heart is necessary to life to say that it is a vital organ. Yet that is exactly what is done, the trick that is played on every inquiring mind. Why cannot I see in the dark? Because light is necessary to sight. No confusion of that issue by talk of rods and cones, and optical centres, and foci, and lenses, and vibrations is very different to Edwin Arthwait's treatment of the long-suffering English language. Knowledge is really confined to experience. The laws of Nature are, as Kant said, the laws of our minds, and, as Huxley said, the generalization of observed facts. It is, therefore, no argument against ceremonial magic to say that it is "absurd" to try to raise a thunderstorm by beating a drum; it is not even fair to say that you have tried the experiment, found it would not work, and so perceived it to be "impossible." You might as well claim that, as you had taken paint and canvas, and not produced a Rembrandt, it was evident that the pictures attributed to his painting were really produced in quite a different way. You do not see why the skull of a parricide should help you to raise a dead man, as you do not see why the mercury in a thermometer should rise and fall, though you elaborately pretend that you do; and you could not raise a dead man by the aid of the skull of a parricide, just as you could not play the violin like Kreisler; though in the latter case you might modestly add that you thought you could learn. This is not the special pleading of a professed magician; it boils down to the advice not to judge subjects of which you are perfectly ignorant, and is to be found, stated in clearer and lovelier language, in the Essays of Thomas Henry Huxley.

Reality is a very subjective affair. I can only define it as a kind of gradual accumulation of information; and as specialization. If we take a lily, for instance, or any other kind of natural object, a lily is more real to a naturalist than it is to an ordinary person. But it is still more real to a botanist. And yet another stage of reality is reached with that botanist who is a specialist in lilies. You can get nearer and nearer, so to speak, to reality; but you never get near enough because reality is an infinite succession of steps, levels of perception, false bottoms, and hence unquenchable, unattainable. You can know more and more about one thing but you can never know everything about one thing: it’s hopeless. So that we live surrounded by more or less ghostly objects— that machine, there, for instance. It’s a complete ghost to me— I don’t understand a thing about it and, well, it’s a mystery to me, as much of a mystery as it would be to Lord Byron.

The horror of profound depression, and the hopelessness that usually accompanies it, are hard to imagine for those who have not experienced them. Because the despair is private, it is resistant to clear and compelling description. Novelist William Styron, however, in recounting his struggle with suicidal depression, captures vividly the heavy, inescapable pain that can lead to suicide: What I had begun to discover is that, mysteriously and in ways that are totally remote from normal experience, the gray drizzle of horror induced by depression takes on the quality of physical pain. But it is not an immediately identifiable pain, like that of a broken limb. It may be more accurate to say that despair, owing to some evil trick played upon the sick brain by the inhabiting psyche, comes to resemble the diabolical discomfort of being imprisoned in a fiercely overheated room. And because no breeze stirs this cauldron, because there is no escape from this smothering confinement, it is entirely natural that the victim begins to think ceaselessly of oblivion.

76. David Hume – Treatise on Human Nature; Essays Moral and Political; An Enquiry Concerning Human Understanding 77. Jean-Jacques Rousseau – On the Origin of Inequality; On the Political Economy; Emile – or, On Education, The Social Contract 78. Laurence Sterne – Tristram Shandy; A Sentimental Journey through France and Italy 79. Adam Smith – The Theory of Moral Sentiments; The Wealth of Nations 80. Immanuel Kant – Critique of Pure Reason; Fundamental Principles of the Metaphysics of Morals; Critique of Practical Reason; The Science of Right; Critique of Judgment; Perpetual Peace 81. Edward Gibbon – The Decline and Fall of the Roman Empire; Autobiography 82. James Boswell – Journal; Life of Samuel Johnson, Ll.D. 83. Antoine Laurent Lavoisier – Traité Élémentaire de Chimie (Elements of Chemistry) 84. Alexander Hamilton, John Jay, and James Madison – Federalist Papers 85. Jeremy Bentham – Introduction to the Principles of Morals and Legislation; Theory of Fictions 86. Johann Wolfgang von Goethe – Faust; Poetry and Truth 87. Jean Baptiste Joseph Fourier – Analytical Theory of Heat 88. Georg Wilhelm Friedrich Hegel – Phenomenology of Spirit; Philosophy of Right; Lectures on the Philosophy of History 89. William Wordsworth – Poems 90. Samuel Taylor Coleridge – Poems; Biographia Literaria 91. Jane Austen – Pride and Prejudice; Emma 92. Carl von Clausewitz – On War 93. Stendhal – The Red and the Black; The Charterhouse of Parma; On Love 94. Lord Byron – Don Juan 95. Arthur Schopenhauer – Studies in Pessimism 96. Michael Faraday – Chemical History of a Candle; Experimental Researches in Electricity 97. Charles Lyell – Principles of Geology 98. Auguste Comte – The Positive Philosophy 99. Honoré de Balzac – Père Goriot; Eugenie Grandet 100. Ralph Waldo Emerson – Representative Men; Essays; Journal 101. Nathaniel Hawthorne – The Scarlet Letter 102. Alexis de Tocqueville – Democracy in America 103. John Stuart Mill – A System of Logic; On Liberty; Representative Government; Utilitarianism; The Subjection of Women; Autobiography 104. Charles Darwin – The Origin of Species; The Descent of Man; Autobiography 105. Charles Dickens – Pickwick Papers; David Copperfield; Hard Times 106. Claude Bernard – Introduction to the Study of Experimental Medicine 107. Henry David Thoreau – Civil Disobedience; Walden 108. Karl Marx – Capital; Communist Manifesto 109. George Eliot – Adam Bede; Middlemarch 110. Herman Melville – Moby-Dick; Billy Budd 111. Fyodor Dostoevsky – Crime and Punishment; The Idiot; The Brothers Karamazov 112. Gustave Flaubert – Madame Bovary; Three Stories 113. Henrik Ibsen – Plays 114. Leo Tolstoy – War and Peace; Anna Karenina; What is Art?; Twenty-Three Tales 115. Mark Twain – The Adventures of Huckleberry Finn; The Mysterious Stranger 116. William James – The Principles of Psychology; The Varieties of Religious Experience; Pragmatism; Essays in Radical Empiricism 117. Henry James – The American; The Ambassadors 118. Friedrich Wilhelm Nietzsche – Thus Spoke Zarathustra; Beyond Good and Evil; The Genealogy of Morals;The Will to Power 119. Jules Henri Poincaré – Science and Hypothesis; Science and Method 120. Sigmund Freud – The Interpretation of Dreams; Introductory Lectures on Psychoanalysis; Civilization and Its Discontents; New Introductory Lectures on Psychoanalysis 121. George Bernard Shaw – Plays and Prefaces

History is ending because the dominator culture has led the human species into a blind alley, and as the inevitable chaostrophie approaches, people look for metaphors and answers. Every time a culture gets into trouble it casts itself back into the past looking for the last sane moment it ever knew. And the last sane moment we ever knew was on the plains of Africa 15,000 years ago rocked in the cradle of the Great Horned Mushroom Goddess before history, before standing armies, before slavery and property, before warfare and phonetic alphabets and monotheism, before, before, before. And this is where the future is taking us because the secret faith of the twentieth century is not modernism, the secret faith of the twentieth century is nostalgia for the archaic, nostalgia for the paleolithic, and that gives us body piercing, abstract expressionism, surrealism, jazz, rock-n-roll and catastrophe theory. The 20th century mind is nostalgic for the paradise that once existed on the mushroom dotted plains of Africa where the plant-human symbiosis occurred that pulled us out of the animal body and into the tool-using, culture-making, imagination-exploring creature that we are. And why does this matter? It matters because it shows that the way out is back and that the future is a forward escape into the past. This is what the psychedelic experience means. Its a doorway out of history and into the wiring under the board in eternity. And I tell you this because if the community understands what it is that holds it together the community will be better able to streamline itself for flight into hyperspace because what we need is a new myth, what we need is a new true story that tells us where we're going in the universe and that true story is that the ego is a product of pathology, and when psilocybin is regularly part of the human experience the ego is supressed and the supression of the ego means the defeat of the dominators, the materialists, the product peddlers. Psychedelics return us to the inner worth of the self, to the importance of the feeling of immediate experience - and nobody can sell that to you and nobody can buy it from you, so the dominator culture is not interested in the felt presence of immediate experience, but that's what holds the community together. And as we break out of the silly myths of science, and the infantile obsessions of the marketplace what we discover through the psychedelic experience is that in the body, IN THE BODY, there are Niagaras of beauty, alien beauty, alien dimensions that are part of the self, the richest part of life. I think of going to the grave without having a psychedelic experience like going to the grave without ever having sex. It means that you never figured out what it is all about. The mystery is in the body and the way the body works itself into nature. What the Archaic Revival means is shamanism, ecstacy, orgiastic sexuality, and the defeat of the three enemies of the people. And the three enemies of the people are hegemony, monogamy and monotony! And if you get them on the run you have the dominators sweating folks, because that means your getting it all reconnected, and getting it all reconnected means putting aside the idea of separateness and self-definition through thing-fetish. Getting it all connected means tapping into the Gaian mind, and the Gaian mind is what we're calling the psychedelic experience. Its an experience of the living fact of the entelechy of the planet. And without that experience we wander in a desert of bogus ideologies. But with that experience the compass of the self can be set, and that's the idea; figuring out how to reset the compass of the self through community, through ecstatic dance, through psychedelics, sexuality, intelligence, INTELLIGENCE. This is what we have to have to make the forward escape into hyperspace.

Real love isn't ambivalent. I'd swear that's a line from my favorite best-selling paperback novel, "In Love with the Night Mysterious", except I don't think you've ever read it. Well, you ought to, instead of spending the rest of your life, trying to get through "Democracy in America." It's about this white woman whose daddy owns a plantation in the Deep South, in the years before the Civil War. And her name is Margaret, and she's in love with her daddy's number-one slave, and his name is Thaddeus. And she's married, but her white slave-owner husband has AIDS: Antebellum Insufficiently-Developed Sex-organs. And so, there's a lot of hot stuff going down, when Margaret and Thaddeus can catch a spare torrid ten under the cotton-picking moon. And then of course the Yankees come, and they set the slaves free. And the slaves string up old daddy and so on, historical fiction. Somewhere in there I recall, Margaret and Thaddeus find the time to discuss the nature of love. Her face is reflecting the flames of the burning plantation, you know the way white people do, and his black face is dark in the night and she says to him, "Thaddeus, real love isn't ever ambivalent.

I like to live always at the beginnings of life, not at their end. We all lose some of our faith under the oppression of mad leaders, insane history, pathologic cruelties of daily life. I am by nature always beginning and believing and so I find your company more fruitful than that of, say, Edmund Wilson, who asserts his opinions, beliefs, and knowledge as the ultimate verity. Older people fall into rigid patterns. Curiosity, risk, exploration are forgotten by them. You have not yet discovered that you have a lot to give, and that the more you give the more riches you will find in yourself. It amazed me that you felt that each time you write a story you gave away one of your dreams and you felt the poorer for it. But then you have not thought that this dream is planted in others, others begin to live it too, it is shared, it is the beginning of friendship and love. […] You must not fear, hold back, count or be a miser with your thoughts and feelings. It is also true that creation comes from an overflow, so you have to learn to intake, to imbibe, to nourish yourself and not be afraid of fullness. The fullness is like a tidal wave which then carries you, sweeps you into experience and into writing. Permit yourself to flow and overflow, allow for the rise in temperature, all the expansions and intensifications. Something is always born of excess: great art was born of great terrors, great loneliness, great inhibitions, instabilities, and it always balances them. If it seems to you that I move in a world of certitudes, you, par contre, must benefit from the great privilege of youth, which is that you move in a world of mysteries. But both must be ruled by faith.

In a society that is essentially designed to organize, direct, and gratify mass impulses, what is there to minister to the silent zones of man as an individual? Religion? Art? Nature? No, the church has turned religion into standardized public spectacle, and the museum has done the same for art. The Grand Canyon and Niagara Falls have been looked at so much that they've become effete, sucked empty by too many stupid eyes. What is there to minister to the silent zones of man as an individual? How about a cold chicken bone on a paper plate at midnight, how about a lurid lipstick lengthening or shortening at your command, how about a Styrofoam nest abandoned by a 'bird' you've never known, how about a pair of windshield wipers pursuing one another futilely while you drive home alone through a downpour, how about something beneath a seat touched by your shoe at the movies, how about worn pencils, cute forks, fat little radios, boxes of bow ties, and bubbles on the side of a bathtub? Yes, these are the things, these kite strings and olive oil cans and Valentine hearts stuffed with nougat, that form the bond between the autistic vision and the experiential world, it is to show these things in their true mysterious light that is the purpose of the moon.

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

When confronted with a problem involving the use of the reasoning faculties, individuals of strong intellect keep their poise, and seek to reach a solution by obtaining facts bearing upon the question. Those of immature mentality, on the other hand, when similarly confronted, are overwhelmed. While the former may be qualified to solve the riddle of their own destiny, the latter must be led like a flock of sheep and taught in simple language. They depend almost entirely upon the ministrations of the shepherd. The Apostle Paul said that these little ones must be fed with milk, but that meat is the food of strong men. Thoughtlessness is almost synonymous with childishness, while thoughtfulness is symbolic of maturity. There are, however, but few mature minds in the world; and thus it was that the philosophic-religious doctrines of the pagans were divided to meet the needs of these two fundamental groups of human intellect--one philosophic, the other incapable of appreciating the deeper mysteries of life. To the discerning few were revealed the esoteric, or spiritual, teachings, while the unqualified many received only the literal, or exoteric, interpretations. In order to make simple the great truths of Nature and the abstract principles of natural law, the vital forces of the universe were personified, becoming the gods and goddesses of the ancient mythologies. While the ignorant multitudes brought their offerings to the altars of Priapus and Pan (deities representing the procreative energies), the wise recognized in these marble statues only symbolic concretions of great abstract truths. In all cities of the ancient

For centuries poets, some poets, have tried to give a voice to the animals, and readers, some readers, have felt empathy and sorrow. If animals did have voices, and they could speak with the tongues of angels--at the very least with the tongues of angels--they would be unable to save themselves from us. What good would language do? Their mysterious otherness has not saved them, nor have their beautiful songs and coats and skins and shells and eyes. We discover the remarkable intelligence of the whale, the wolf, the elephant--it does not save them, nor does our awareness of the complexity of their lives. Their strength, their skills, their swiftness, the beauty of their flights. It matters not, it seems, whether they are large or small, proud or shy, docile or fierce, wild or domesticated, whether they nurse their young or brood patiently on eggs. If they eat meat, we decry their viciousness; if they eat grasses and seeds, we dismiss them as weak. There is not one of them, not even the songbird who cannot, who does not, conflict with man and his perceived needs and desires. St. Francis converted the wolf of Gubbio to reason, but he performed this miracle only once and as miracles go, it didn’t seem to capture the public’s fancy. Humans don’t want animals to reason with them. It would be a disturbing, unnerving, diminishing experience; it would bring about all manner of awkwardness and guilt.

Here was intellectual life, he thought, and here was beauty, warm and wonderful as he had never dreamed it could be. He forgot himself and stared at her with hungry eyes. Here was something to live for, to win to, to fight for—ay, and die for. The books were true. There were such women in the world. She was one of them. She lent wings to his imagination, and great, luminous canvases spread themselves before him whereon loomed vague, gigantic figures of love and romance, and of heroic deeds for woman’s sake—for a pale woman, a flower of gold. And through the swaying, palpitant vision, as through a fairy mirage, he stared at the real woman, sitting there and talking of literature and art. He listened as well, but he stared, unconscious of the fixity of his gaze or of the fact that all that was essentially masculine in his nature was shining in his eyes. But she, who knew little of the world of men, being a woman, was keenly aware of his burning eyes. She had never had men look at her in such fashion, and it embarrassed her. She stumbled and halted in her utterance. The thread of argument slipped from her. He frightened her, and at the same time it was strangely pleasant to be so looked upon. Her training warned her of peril and of wrong, subtle, mysterious, luring; while her instincts rang clarion-voiced through her being, impelling her to hurdle caste and place and gain to this traveller from another world, to this uncouth young fellow with lacerated hands and a line of raw red caused by the unaccustomed linen at his throat, who, all too evidently, was soiled and tainted by ungracious existence. She was clean, and her cleanness revolted; but she was woman, and she was just beginning to learn the paradox of woman.

Why Do People become Shadowhunters, by Magnus Bane This Codex thing is very silly. Downworlders talk about the Codex like it is some great secret full of esoteric knowledge, but really itès a Boy Scout manual. One thing that it mysteriously doesnèt address is why people become Shadowhunters. And you should know that people become Shadowhunters for many stupid reasons. So here is an addition to your copy. Greetings, aspiring young Shadowhunter-to-be- or possibly already technically a Shadowhunter. I canèt remember whether you drink from the Cup first or get the book first. Regardless, you have just been recruited by the Monster Police. You may be wondering, why? Why of all the mundanes out there was I selected and invited to this exclusive club made up largely, at least from a historical perspective, of murderous psychopaths? Possible Reasons Why 1. You possess a stout heart, strong will, and able body. 2. You possess a stout body, able will, and strong heart. 3. Local Shadowhunters are ironically punishing you by making you join them. 4. You were recruited by a local institute to join the Nephilim as an ironic punishment for your mistreatment of Downworlders. 5. Your home , village, or nation is under siege by demons. 6. You home, village, or nation is under siege by rogue Downworlders. 7. You were in the wrong place at the wrong time. 8.You know too much, and should be recruited because the secrecy of the Shadow World has already been compromised for you. 9. You know too little; it would be helpful to the Shadowhunters if you knew more. 10. You know exactly the right amount, making you a natural recruit. 11. You possess a natural resistance to glamour magic and must be recruited to keep you quiet and provide you with some basic protection. 12. You have a compound last name already and have convinced someone important that yours is a Shadowhunter family and the Shadowhunteriness has just been weakened by generations of bad breeding. 13. You had a torrid affair with a member of the Nephilim council and now he's trying to cover his tracks. 14. Shadowhunters are concerned they are no longer haughty and condescending enough-have sought you out to add a much needed boost of haughty condescension. 15. You have been bitten by a radioactive Shadowhunter, giving you the proportional strength and speed of a Shadowhunter. 16. Large bearded man on flying motorcycle appeared to take you away to Shadowhunting school. 17. Your mom has been in hiding from your evil dad, and you found out you're a Shadowhunter only a few weeks ago. That's right. Seventeen reasons. Because that's how many I came up with. Now run off, little Shadowhunter, and learn how to murder things. And be nice to Downworlders.

There are six canons of conservative thought: 1) Belief in a transcendent order, or body of natural law, which rules society as well as conscience. Political problems, at bottom, are religious and moral problems. A narrow rationality, what Coleridge called the Understanding, cannot of itself satisfy human needs. "Every Tory is a realist," says Keith Feiling: "he knows that there are great forces in heaven and earth that man's philosophy cannot plumb or fathom." True politics is the art of apprehending and applying the Justice which ought to prevail in a community of souls. 2) Affection for the proliferating variety and mystery of human existence, as opposed to the narrowing uniformity, egalitarianism, and utilitarian aims of most radical systems; conservatives resist what Robert Graves calls "Logicalism" in society. This prejudice has been called "the conservatism of enjoyment"--a sense that life is worth living, according to Walter Bagehot "the proper source of an animated Conservatism." 3) Conviction that civilized society requires orders and classes, as against the notion of a "classless society." With reason, conservatives have been called "the party of order." If natural distinctions are effaced among men, oligarchs fill the vacuum. Ultimate equality in the judgment of God, and equality before courts of law, are recognized by conservatives; but equality of condition, they think, means equality in servitude and boredom. 4) Persuasion that freedom and property are closely linked: separate property from private possession, and Leviathan becomes master of all. Economic levelling, they maintain, is not economic progress. 5) Faith in prescription and distrust of "sophisters, calculators, and economists" who would reconstruct society upon abstract designs. Custom, convention, and old prescription are checks both upon man's anarchic impulse and upon the innovator's lust for power. 6) Recognition that change may not be salutary reform: hasty innovation may be a devouring conflagration, rather than a torch of progress. Society must alter, for prudent change is the means of social preservation; but a statesman must take Providence into his calculations, and a statesman's chief virtue, according to Plato and Burke, is prudence.

We have gone sick by following a path of untrammelled rationalism, male dominance, attention to the visible surface of things, practicality, bottom-line-ism. We have gone very, very sick. And the body politic, like any body, when it feels itself to be sick, it begins to produce antibodies, or strategies for overcoming the condition of dis-ease. And the 20th century is an enormous effort at self-healing. Phenomena as diverse as surrealism, body piercing, psychedelic drug use, sexual permissiveness, jazz, experimental dance, rave culture, tattooing, the list is endless. What do all these things have in common? They represent various styles of rejection of linear values. The society is trying to cure itself by an archaic revival, by a reversion to archaic values. So when I see people manifesting sexual ambiguity, or scarifying themselves, or showing a lot of flesh, or dancing to syncopated music, or getting loaded, or violating ordinary canons of sexual behaviour, I applaud all of this; because it's an impulse to return to what is felt by the body -- what is authentic, what is archaic -- and when you tease apart these archaic impulses, at the very centre of all these impulses is the desire to return to a world of magical empowerment of feeling. And at the centre of that impulse is the shaman: stoned, intoxicated on plants, speaking with the spirit helpers, dancing in the moonlight, and vivifying and invoking a world of conscious, living mystery. That's what the world is. The world is not an unsolved problem for scientists or sociologists. The world is a living mystery: our birth, our death, our being in the moment -- these are mysteries. They are doorways opening on to unimaginable vistas of self-exploration, empowerment and hope for the human enterprise. And our culture has killed that, taken it away from us, made us consumers of shoddy products and shoddier ideals. We have to get away from that; and the way to get away from it is by a return to the authentic experience of the body -- and that means sexually empowering ourselves, and it means getting loaded, exploring the mind as a tool for personal and social transformation. The hour is late; the clock is ticking; we will be judged very harshly if we fumble the ball. We are the inheritors of millions and millions of years of successfully lived lives and successful adaptations to changing conditions in the natural world. Now the challenge passes to us, the living, that the yet-to-be-born may have a place to put their feet and a sky to walk under; and that's what the psychedelic experience is about, is caring for, empowering, and building a future that honours the past, honours the planet and honours the power of the human imagination. There is nothing as powerful, as capable of transforming itself and the planet, as the human imagination. Let's not sell it straight. Let's not whore ourselves to nitwit ideologies. Let's not give our control over to the least among us. Rather, you know, claim your place in the sun and go forward into the light. The tools are there; the path is known; you simply have to turn your back on a culture that has gone sterile and dead, and get with the programme of a living world and a re-empowerment of the imagination. Thank you very, very much.

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