Name Identity Quotes

It's like everyone tells a story about themselves inside their own head. Always. All the time. That story makes you what you are. We build ourselves out of that story.

Sleep my little baby-oh Sleep until you waken When you wake you'll see the world If I'm not mistaken... Kiss a lover Dance a measure, Find your name And buried treasure... Face your life Its pain, Its pleasure, Leave no path untaken.

What's in a name? that which we call a rose By any other name would smell as sweet.

For so many years, for so long, I have been so many things, so many different men. But here," he said, so softly I could barely hear him, "here in the dark, with you… I have no name.

Any real change implies the breakup of the world as one has always known it, the loss of all that gave one an identity, the end of safety.

Hate gives identity. The nigger, the fag, the bitch illuminate the border, illuminate what we ostensibly are not, illuminate the Dream of being white, of being a Man. We name the hated strangers and are thus confirmed in the tribe.

To say that I am made in the image of God is to say that love is the reason for my existence, for God is love. Love is my true identity. Selflessness is my true self. Love is my true character. Love is my name.

who are you really? you are not a name or a height, or a weight or a gender you are not an age and you are not where you are from you are your favorite books and the songs stuck in your head you are your thoughts and what you eat for breakfast on Saturday mornings you are a thousand things but everyone chooses to see the million things you are not you are not where you are from you are where you are going and i'd like to go there too

They may be called the Palace Guard, the City Guard, or the Patrol. Whatever the name, their purpose in any work of heroic fantasy is identical: it is, round about Chapter Three (or ten minutes into the film) to rush into the room, attack the hero one at a time, and be slaughtered. No one ever asks them if they want to. This book is dedicated to those fine men.

Naming children after their parents is stripping them of an identity, reminding them who they belong to.

It's not a real name," she says. "Not one that he's carried with him always. It's one he wears like his hat. So he can take it off if he wants.

Stories are able to help us to become more whole, to become Named. And Naming is one of the impulses behind all art; to give a name to the cosmos, we see despite all the chaos.

What makes me myself rather than anyone else is the very fact that I am poised between two countries, two or three languages, and several cultural traditions. It is precisely this that defines my identity. Would I exist more authentically if I cut off a part of myself

سيكون مؤسفاً لشعب ما، أياً كان، أن يمجد تاريخه أكثر من مستقبله

Every human being has hundreds of separate people living under his skin. The talent of a writer is his ability to give them their separate names, identities, personalities and have them relate to other characters living with him.

لقد علّمنا القرن العشرون أنه لا يوجد عقيدة تحريرية بذاتها، فكلها يمكن أن تنحرف، وكلها يمكن أن تشذ، وكلها أيديها ملطخة بالدماء، الشيوعية والليبرالية والقومية وكل الديانات الكبرى وحتى العلمانية. لا أحد يحتكر التعصب، وبالعكس لا أحد يحتكر ما هو إنساني.

For years, copying other people, I tried to know myself. From within, I couldn't decide what to do. Unable to see, I heard my name being called. Then I walked outside.

The larger the group, the more toxic, the more of your beauty as an individual you have to surrender for the sake of group thought. And when you suspend your individual beauty you also give up a lot of your humanity. You will do things in the name of a group that you would never do on your own. Injuring, hurting, killing, drinking are all part of it, because you've lost your identity, because you now owe your allegiance to this thing that's bigger than you are and that controls you.

I take thee at thy word: Call me but love, and I'll be new baptized; Henceforth I never will be Romeo.

قانون الأكثرية ليس دائمًا مرادفًا للديمقراطية والحرية والمساواة بل هو أحيانًا مرادف للطغيان والاستعبدا والتمييز العنصري .. وعندما تعاني إحدى الأقليات من القمع، لا يحررها الاقتراع العام بالضرورة بل قد يضيق عليها الخناق

Another thing that got forgotten was the fact that against all probability a sperm whale had suddenly been called into existence several miles above the surface of an alien planet. And since this is not a naturally tenable position for a whale, this poor innocent creature had very little time to come to terms with its identity as a whale before it then had to come to terms with not being a whale any more. This is a complete record of its thoughts from the moment it began its life till the moment it ended it. Ah … ! What’s happening? it thought. Er, excuse me, who am I? Hello? Why am I here? What’s my purpose in life? What do I mean by who am I? Calm down, get a grip now … oh! this is an interesting sensation, what is it? It’s a sort of … yawning, tingling sensation in my … my … well I suppose I’d better start finding names for things if I want to make any headway in what for the sake of what I shall call an argument I shall call the world, so let’s call it my stomach. Good. Ooooh, it’s getting quite strong. And hey, what’s about this whistling roaring sound going past what I’m suddenly going to call my head? Perhaps I can call that … wind! Is that a good name? It’ll do … perhaps I can find a better name for it later when I’ve found out what it’s for. It must be something very important because there certainly seems to be a hell of a lot of it. Hey! What’s this thing? This … let’s call it a tail – yeah, tail. Hey! I can can really thrash it about pretty good can’t I? Wow! Wow! That feels great! Doesn’t seem to achieve very much but I’ll probably find out what it’s for later on. Now – have I built up any coherent picture of things yet? No. Never mind, hey, this is really exciting, so much to find out about, so much to look forward to, I’m quite dizzy with anticipation … Or is it the wind? There really is a lot of that now isn’t it? And wow! Hey! What’s this thing suddenly coming towards me very fast? Very very fast. So big and flat and round, it needs a big wide sounding name like … ow … ound … round … ground! That’s it! That’s a good name – ground! I wonder if it will be friends with me? And the rest, after a sudden wet thud, was silence. Curiously enough, the only thing that went through the mind of the bowl of petunias as it fell was Oh no, not again. Many people have speculated that if we knew exactly why the bowl of petunias had thought that we would know a lot more about the nature of the universe than we do now.

... so this is for us. This is for us who sing, write, dance, act, study, run and love and this is for doing it even if no one will ever know because the beauty is in the act of doing it. Not what it can lead to. This is for the times I lose myself while writing, singing, playing and no one is around and they will never know but I will forever remember and that shines brighter than any praise or fame or glory I will ever have, and this is for you who write or play or read or sing by yourself with the light off and door closed when the world is asleep and the stars are aligned and maybe no one will ever hear it or read your words or know your thoughts but it doesn’t make it less glorious. It makes it ethereal. Mysterious. Infinite. For it belongs to you and whatever God or spirit you believe in and only you can decide how much it meant and means and will forever mean and other people will experience it too through you. Through your spirit. Through the way you talk. Through the way you walk and love and laugh and care and I never meant to write this long but what I want to say is: Don’t try to present your art by making other people read or hear or see or touch it; make them feel it. Wear your art like your heart on your sleeve and keep it alive by making people feel a little better. Feel a little lighter. Create art in order for yourself to become yourself and let your very existence be your song, your poem, your story. Let your very identity be your book. Let the way people say your name sound like the sweetest melody. So go create. Take photographs in the wood, run alone in the rain and sing your heart out high up on a mountain where no one will ever hear and your very existence will be the most hypnotising scar. Make your life be your art and you will never be forgotten.

Maybe we really are made of the same clay, maybe we really are condemned, blameless, to the same, identical mediocrity.

No man is brave that has never walked a hundred miles. If you want to know the truth of who you are, walk until not a person knows your name. Travel is the great leveler, the great teacher, bitter as medicine, crueler than mirror-glass. A long stretch of road will teach you more about yourself than a hundred years of quiet introspection.

Perhaps the deepest reason why we are afraid of death is because we do not know who we are. We believe in a personal, unique, and separate identity — but if we dare to examine it, we find that this identity depends entirely on an endless collection of things to prop it up: our name, our "biography," our partners, family, home, job, friends, credit cards… It is on their fragile and transient support that we rely for our security. So when they are all taken away, will we have any idea of who we really are? Without our familiar props, we are faced with just ourselves, a person we do not know, an unnerving stranger with whom we have been living all the time but we never really wanted to meet. Isn't that why we have tried to fill every moment of time with noise and activity, however boring or trivial, to ensure that we are never left in silence with this stranger on our own?

عندما يُرتكب عمل ذميم باسم عقيدة ما، أيّا كانت، لا تصبح هذه العقيدة مذنبة.

Wait a minute. What was that name you mentioned? Something about Allah?

Any real change implies the breakup of the world as one has always known it, the loss of all that gave one an identity, the end of safety. And at such a moment, unable to see and not daring to imagine what the future will now bring forth, one clings to what one knew, or dreamed that one possessed. Yet, it is only when a man is able, without bitterness or self-pity, to surrender a dream he has long possessed that he is set free - he has set himself free - for higher dreams, for greater privileges.

نعم، في كل خطوة في الحياة نصادف إحباطاً و خيبة و إهانة. فكيف لا تصبح شخصيتنا ممزقة؟ و كيف لا نشعر بهويتنا مهددة؟ كيف لا نشعر بأننا نعيش في عالم يمتلكه الآخرون و يخضع لقواعد يمليها الآخرون.

The desert could not be claimed or owned–it was a piece of cloth carried by winds, never held down by stones, and given a hundred shifting names... Its caravans, those strange rambling feasts and cultures, left nothing behind, not an ember. All of us, even those with European homes and children in the distance, wished to remove the clothing of our countries. It was a place of faith. We disappeared into landscape.

A life spent writing has taught me to be wary of words. Those that seem clearest are often the most treacherous.

The days were heavy and sticky. All identical, one the same as the other. Soon they would even get rid of their one remaining distinction, the shell of their names: Monday, Tuesday, Thursday.

إن قناعتي العميقة هي أن المستقبل غير مدوّن في أي مكان، وأن المستقبل سيكون ما نصنعه نحن منه.

I got the pictures with the names, and they match the passport photos and names from Madrid. How did you get the manager to help?

You are not your illness. You have an individual story to tell. You have a name, a history, a personality. Staying yourself is part of the battle.

No one can call them humans because that would mean giving them an identity. They call them product, or meat, or food. Except for him; he would prefer not to have to call them by any name.

Or are "being" and "having" thoroughly inaccurate verbs in the twisted skein of desire, where having someone's body to touch and being that someone we're longing to touch are one and the same, just opposite banks on a river that passes from us to them, back to us and over to them again in this perpetual circuit where the chambers of the heart, like the trapdoors of desire, and the wormholes of time, and the false-bottomed drawer we call identity share a beguiling logic according to which the shortest distance between real life and the life unlived, between who we are and what we want, is a twisted staircase designed with the impish cruelty of M. C. Escher.

The men who are instructing you are US Army intelligence officers. Their names match information from Tariq’Allah. We believe they are traitors to Iraq and want photographs to make sure. Use your smartphones and send those as soon as possible.

For it is often the way we look at other people that imprisons them within their own narrowest allegiances. And it is also the way we look at them that may set them free.

Names are powerful things. They act as an identity marker and a kind of map, locating you in time and geography. More than that, they can be a compass.

We have three sets of passports. Two are Egyptian with false names.

Places do not lose their identity, however far one travels. It is the heart that begins to erode over time. The face in the hotel mirror seems blurred some mornings, as if by too many casual looks. By ten the sheets will be laundered, the carpet swept. The names on the hotel registers change as we pass. We leave no trace as we pass on. Ghostlike, we cast no shadow.

It's possible to name everything and to destroy the world.

Living on the streets of London strips away your dignity, your identity − your everything, really. Worst of all, it strips away people’s opinion of you. They see you are living on the streets and treat you as a non-person. They don’t want anything to do with you. Soon you haven’t got a real friend in the world.

إن المجتمعات الواثقة من نفسها تنعكس في ديانة واثقة ومطمئنة ومنفتحة, وتنعكس المجتمعات القلقة في ديانة خائفة ومتزمتة وغاضبة. تنعكس المجتمعات الديناميكية في إسلام ديناميكي مبدع خلاق, وتنعكس المجتمعات الجامدة في اسلام جامد يثور لاقل تغيير.

Every individual is a meeting ground for many different allegiances, and sometimes these loyalties conflict with one another and confront the person who harbors them with difficult choices

The gods of the realms are many and varied -- or they are the many and varied names and identities tagged onto the same being. I know not -- and care not -- which.

They will never be the same again because you just cannot be the same once you leave behind who and what you are, you just cannot be the same.

Let me tell you about customs, James," said Lillian. "I am not accustomed to being summoned to someone else's home. You're very fortunate that I came." "I am indeed blessed," Dad told her. "I am also, by the way, called Jon." Lillian looked faintly surprised. "Are you?" "Really?" Dad asked. "Really? I was the only Asian guy who went to our school. I kind of stood out. While you are an identical twin, and I still managed to know your name.

Oh, I almost forgot. In case that anyone besides big-headed Near or the deluded murderer is reading these notes, then I shall at least perform the basic courtesy of introducing myself, here at the end of the prologue, I am your narrator, your navigator, your storyteller. For anyone else but those two, my identity may be of no interest to you, but I am the world's runner-up, the best dresser that died like a dog, Mihael Keehl. I once called myself Mello and was addressed by that name, but that was a long time ago. Good memories and nightmares.

Consciousness of exclusion through naming is acute. Identities seem contradictory, partial, and strategic.

With false names, on the right nets, they could be anybody. Old men, middle-aged women, anybody, as long as they were careful about the way they wrote. All that anyone would see were the words, their ideas. Every citizen started equal, on the nets.

Isn't it a characteristic of the age we live in that it has made everyone in a way a migrant and a member of a minority?

oui, à chaque pas dans la vie, on rencontre une déception, une désillusion, une humiliation.

Socialism provides safety in numbers. And that’s OK, if you don’t mind trading your name—your identity and individualism—for a number.

Yet, at the same time, as the Eastern sages also knew, man is a worm and food for worms. This is the paradox: he is out of nature and hopelessly in it; he is dual, up in the stars and yet housed in a heart-pumping, breath-gasping body that once belonged to a fish and still carries the gill-marks to prove it. His body is a material fleshy casing that is alien to him in many ways—the strangest and most repugnant way being that it aches and bleeds and will decay and die. Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else.

The three monotheism share a series of identical forms of aversion: hatred of reason and intelligence; hatred of freedom; hatred of all books in the name of one book alone; hatred of sexuality, women,and pleasure; hatred of feminine; hatred of body, of desires, of drives. Instead Judaism, Christianity, and Islam extol faith and belief, obedience and submission, taste for death and longing for the beyond, the asexual angel and chastity, virginity and monogamous love, wife and mother, soul and spirit. In other words, life crucified and nothingness exalted.

Don’t try to present your art by making other people read or hear or see or touch it; make them feel it. Wear your art like your heart on your sleeve and keep it alive by making people feel a little better. Feel a little lighter. Create art in order for yourself to become yourself and let your very existence be your song, your poem, your story. Let your very identity be your book. Let the way people say your name sound like the sweetest melody.

How can I tell a story we already know too well? Her name was Africa. His was France. He colonized her, exploited her, silenced her, and even decades after it was supposed to have ended, still acted with a high hand in resolving her affairs in places like Côte d'Ivoire, a name she had been given because of her export products, not her own identity. Her name was Asia. His was Europe. Her name was silence. His was power. Her name was poverty. His was wealth. Her name was Her, but what was hers? His name was His, and he presumed everything was his, including her, and he thought be could take her without asking and without consequences. It was a very old story, though its outcome had been changing a little in recent decades. And this time around the consequences are shaking a lot of foundations, all of which clearly needed shaking. Who would ever write a fable as obvious, as heavy-handed as the story we've been given? ... His name was privilege, but hers was possibility. His was the same old story, but hers was a new one about the possibility of changing a story that remains unfinished, that includes all of us, that matters so much, that we will watch but also make and tell in the weeks, months, years, decades to come.

L'identité n'est pas donnée une fois pour toutes, elle se construit et se transforme tout au long de l'existence.

Dear Mom, I won't be home this weekend because I'm wanted for treason and I have to clear my name. Also, I took the last Sprite from the fridge. Love, Steve

إن حق انتقاد الآخرين حق يُكتسب ويُستحق. إذا أبدينا لأحدهم عداوة واحتقاراً فإن أقل ملاحظة نصوغها، سواء كانت مسوَّغة أم لا، ستبدو تهجماً يدفعه إلى التصلب والانغلاق على نفسه مما يجعل عملية التغيّر صعبة. وبالعكس ، إذا أبدينا لأحدهم الصداقة والود والاحترام، ليس بالمظاهر فقط وإنما بموقف صادق يشعره على هذا النحو، يمكن عندئذ أن نسمح لأنفسنا بأن ننتقد ما نقدّر أنه يستحق الانتقاد مع إمكانية أن يُصغي لنا .

I lean over you, your equal, offering you a mirror for your perfect nothingness, for your shadows which are neither light nor absence of light, for this void which contemplates. To all that which you are, and, for our language, are not, I add a consciousness. I make you experience your supreme identity as a relationship, I name you and define you. You become a delicious passivity.

To walk is to lack a place. It is the indefinite process of being absent and in search of a proper. The moving about that the city mutliplies and concentrates makes the city itself an immense social experience of lacking a place -- an experience that is, to be sure, broken up into countless tiny deportations (displacements and walks), compensated for by the relationships and intersections of these exoduses that intertwine and create an urban fabric, and placed under the sign of what ought to be, ultimately, the place but is only a name, the City...a universe of rented spaces haunted by a nowhere or by dreamed-of places.

How can another see into me, into my most secret self, without my being able to see in there myself? And without my being able to see him in me. And if my secret self, that which can be revealed only to the other, to the wholly other, to God if you wish, is a secret that I will never reflect on, that I will never know or experience or possess as my own, then what sense is there in saying that it is my secret, or in saying more generally that a secret belongs, that it is proper to or belongs to some one, or to some other who remains someone. It's perhaps there that we find the secret of secrecy. Namely, that it is not a matter of knowing and that it is there for no one. A secret doesn't belong, it can never be said to be at home or in its place. The question of the self: who am I not in the sense of who am I but rather who is this I that can say who? What is the- I and what becomes of responsibility once the identity of the I trembles in secret?

Here and gone. That’s what it is to be human, I think—to be both someone and no one at once, to hold a particular identity in the world (our names, our place of origins, our family and affectional ties) and to feel that solid set of ties also capable of dissolution, slipping away, as we become moments of attention.

يجب ألا يشعر أحد بأنه مهدد أو محتقر أو مستبعد أو «ملعون» لدرجة أن يكون مضطراً لأن يواري بخجل ديانته أو لونه أو لغته أو اسمه أو أي عنصر مكوّن لهويته، لكي يتمكن من العيش وسط الآخرين. كل فرد يجب أن يكون قادراً على الاضطلاع بكل انتماء من انتماءاته و رأسه مرفوع و دون خوف و ضغينة.

By walking, you escape from the very idea of identity, the temptation to be someone, to have a name and a history. Being someone is all very well for smart parties where everyone is telling their story, it's all very well for psychologists' consulting rooms. But isn't being someone also a social obligation which trails in its wake – for one has to be faithful to the self-portrait – a stupid and burdensome fiction? The freedom in walking lies in not being anyone; for the walking body has no history, it is just an eddy in the stream of immemorial life.

My name is not Mara Dyer, but my lawyer told me I had to choose something. A pseudonym. A nom de plume, for all of us studying for the SATs. I know that having a fake name is strange, but trust me—it’s the most normal thing about my life right now. Even telling you this much probably isn’t smart. But without my big mouth, no one would know that a seventeen-year-old who likes Death Cab for Cutie was responsible for the murders. No one would know that somewhere out there is a B student with a body count. And it’s important that you know, so you’re not next.

لا جدوى من التسائل عمّا تقوله حقيقة المسيحية أو الإسلام أو الماركسية إذا كنّا نسعى إلى مجرد تأكيد للأحكام المسبقة، السلبية أو الايجابية، التي نحملها أصلًا في ذاتنا. لا يجب الإنكباب على جوهر العقيدة وإنما على تصرفات الذين كانوا يستندون إليها على مر التاريخ.

Not a believer in the mosque am I, Nor a disbeliever with his rites am I. I am not the pure amongst the impure, I am neither Moses nor Pharaoh. Bulleh, I know not who I am. Not in the holy books am I, Nor do I dwell in bhang or wine, Nor do I live in a drunken haze, Nor in sleep or waking known. Bulleh, I know not who I am. Not in happiness or in sorrow am I found. I am neither pure nor mired in filthy ground. Not of water nor of land, Nor am I in air or fire to be found. Bulleh, I know not who I am. Not an Arab nor Lahori, Not a Hindi or Nagouri, Nor a Muslim or Peshawari, Not a Buddhist or a Christian. Bulleh, I know not who I am. Secrets of religion have I not unravelled, I am not of Eve and Adam. Neither still nor moving on, I have not chosen my own name! Bulleh, I know not who I am. From first to last, I searched myself. None other did I succeed in knowing. Not some great thinker am I. Who is standing in my shoes, alone? Bulleh, I know not who I am.

Who's Jessie?" "My Yugo" "You have a name for your Yugo? Please don't tell me you're one of those guys who also names his dick." "Unfortunately, I've yet to find the perfect name for mine, so it's in this netherworld of nameless identity right now.

Hats change everything. September knew this with all her being, deep in the place where she knew her own name, and that her mother would still love her even though she hadn’t waved goodbye. For one day her father had put on a hat with golden things on it and suddenly he hadn’t been her father anymore, he had been a soldier, and he had left. Hats have power. Hats can change you into someone else.

You made me a victim. . . . I had to force myself to relearn my real name, my identity. To relearn that this is not all that I am. . . . I am a human being who has been irreversibly hurt, my life was put on hold for over a year, waiting to figure out if I was worth something.

I was born on a Thursday, hence the name. My brother was born on a Monday and they called him Anton--go figure. My mother was called Wednesday, but was born on a Sunday--I don't know why--and my father had no name at all--his identity and existence had been scrubbed by the ChronoGuard after he went rogue. To all intents and purposes he didn't exist at all. It didn't matter. He was always Dad to me...

He puts down the pen, folds the sheet of paper, and slips it inside an envelope. He stands up, takes from his trunk a mahogany box, lifts the lid, lets the letter fall inside, open and unaddressed. In the box are hundreds of identical envelopes, open and unaddressed. He thinks that somewhere in the world he will meet a woman who has always been his woman. Every now and again he regrets that destiny has been so stubbornly determined to make him wait with such indelicate tenacity, but with time he has learned to consider the matter with great serenity. Almost every day, for years now, he has taken pen in hand to write to her. He has no names or addresses to put on the envelopes: but he has a life to recount. And to whom, if not to her? He thinks that when they meet it will be wonderful to place the mahogany box full of letters on her lap and say to her, 'I was waiting for you.' "She will open the box and slowly, when she so desires, read the letters one by one. As she works her way back up the interminable thread of blue ink she will gather up the years-- the days, the moments-- that that man, before he ever met her, had already given to her. Or perhaps more simply, she will overturn the box and astonished at that comical snowstorm of letters, she will smile, saying to that man, 'You are mad.' And she will love him forever.

لكي يتمكن شخص من الشعور بالراحة في عالم اليوم، من الضروري ألا يكون مضطراً إلى ترك لغة هويته من أجل النفاذ إليه. يجب ألّا يكون مضطراً إلى «الاغتراب» ذهنياً كلماا فتح كتاباً، و كلما جلس أمام شاشة، و كلما ناقش أو فكر. يجب أن يتمكن كل فرد من امتلاك الحداثة بدلاً من أن يكون لديه انطباع دائم بأنه يستعيرها من الآخرين

And the Word that had most recently come from the mouth of God was, “This is my beloved in whom I am well pleased.” Identity. It’s always God’s first move. Before we do anything wrong and before we do anything right, God has named and claimed us as God’s own. But almost immediately, other things try to tell us who we are and to whom we belong: capitalism, the weight-loss industrial complex, our parents, kids at school—they all have a go at telling us who we are. But only God can do that. Everything else is temptation.

Man is manifestly not the measure of all things. This universe is shot through with mystery. The very fact of its being, and of our own, is a mystery absolute, and the only miracle worthy of the name. The consciousness that animates us is itself central to this mystery and ground for any experience we may wish to call “spiritual.” No myth needs to be embraced for us to commune with the profundity of our circumstance. No personal God need be worshipped for us to live in awe at the beauty and immensity of creation. No tribal fictions need be rehearsed for us to realize, one fine day, that we do, in fact, love our neighbors, that our happiness is inextricable from their own, and that our interdependence demands that people everywhere be given the opportunity to flourish. The days of our religious identities are clearly numbered. Whether the days of civilization itself are numbered would seem to depend, rather too much, on how soon we realize this.

How do I know you're not crazy?" she asks. "How do I know you're not the craziest dude I've ever met?" "You'll have to test me out." "You have my info," she says. "I'll think about it." "Rain," I say. "That's not your real name." "Does it matter?" "Well, it makes me wonder what else isn't real." "That's because you're a writer," she says. "That's because you make things up for a living." "And?" "And"-- she shrugs--"I've noticed that writers tend to worry about things like that.

To call the population of strangers in the midst of which we live "society" is such a usurpation that even the sociologists wonder if they should abandon a concept that was, for a century, their bread and butter. Now they prefer the metaphor of a network to describe the connection of cybernetic solitudes, the intermeshing of weak interactions under names like "colleague," "contact," "buddy," acquaintance," or "date." Such networks sometimes condense into a milieu, where nothing is shared but codes, and where nothing is played out except the incessant recomposition of identity.

We became acquainted with starry skies the girls had gazed at while camping years before, and the boredom of summers traipsing from back yard to front to back again, and even a certain indefinable smell that arose from toilets on rainy nights, which the girls called "sewery." We knew what it felt like to see a boy with his shirt off, and why it made Lux write the name Kevin in purple Magic Marker all over her three-ring binder and even on her bras and panties, and we understood her rage coming home one day to find that Mrs. Lisbon had soaked her things in Clorox, bleaching all the "Kevins" out. We knew the pain of winter wind rushing up your skirt, and the ache of keeping your knees together in class, and how drab and infuriating it was to jump rope while the boys played baseball. We could never understand why the girls cared so much about being mature, or why they felt compelled to compliment each other, but sometimes, after one of us had read a long portion of the diary out loud, we had to fight back the urge to hug one another or to tell each other how pretty we were. We felt the imprisonment of being a girl, the way it made your mind active and dreamy, and how you ended up knowing which colors went together. We knew that the girls were our twins, that we all existed in space like animals with identical skins, and that they knew everything about us though we couldn't fathom them at all. We knew, finally, that the girls were really women in disguise, that they understood love and even death, and that our job was merely to create the noise that seemed to fascinate them.

God, who am I? I sit in the library tonight, the lights glaring overhead, the fan whirring loudly. Girls, girls everywhere, reading books. Intent faces, flesh pink, white, yellow. And I sit here without identity: faceless. My head aches. There is history to read... centuries to comprehend before I sleep, millions of lives to assimilate before breakfast tomorrow. Yet I know that back at the house there is my room, full of my presence. There is my date this weekend: someone believes I am a human being, not a name merely. And these are the only indications that I am a whole person, not merely a knot of nerves, without identity. I'm lost.

What we have named as anger on the surface is the violent outer response to our own inner powerlessness, a powerlessness connected to such a profound sense of rawness and care that it can find no proper outer body or identity or voice, or way of life to hold it. What we call anger is often simply the unwillingness to live the full measure of our fears or of our not knowing, in the face of our love for a wife, in the depth of our caring for a son, in our wanting the best, in the face of simply being alive and loving those with whom we live.

Psychologists tell us that by the time we’re in our mid-30s, our identity or personality will be completely formed. This means that for those of us over 35, we have memorized a select set of behaviors, attitudes, beliefs, emotional reactions, habits, skills, associative memories, conditioned responses, and perceptions that are now subconsciously programmed within us. Those programs are running us, because the body has become the mind. This means that we will think the same thoughts, feel the same feelings, react in identical ways, behave in the same manner, believe the same dogmas, and perceive reality the same ways. About 95 percent of who we are by midlife1 is a series of subconscious programs that have become automatic—driving a car, brushing our teeth, overeating when we’re stressed, worrying about our future, judging our friends, complaining about our lives, blaming our parents, not believing in ourselves, and insisting on being chronically unhappy, just to name a few.

Did I want to be like him? Did I want to be him? Or did I just want to have him? Or are “being” and “having” thoroughly inaccurate verbs in the twisted skein of desire, where having someone’s body to touch and being that someone we’re longing to touch are one and the same, just opposite banks on a river that passes from us to them, back to us and over to them again in this perpetual circuit where the chambers of the heart, like the trapdoors of desire, and the wormholes of time, and the false-bottomed drawer we call identity share a beguiling logic according to which the shortest distance between real life and the life unlived, between who we are and what we want, is a twisted staircase designed with the impish cruelty of M. C. Escher.

we all make vows, Jimmy. And there is something very beautiful and touching and noble about wanting good impulses to be permanent and true forever," she said. "Most of us stand up and vow to love, honor and cherish someone. And we truly mean it, at the time. But two or twelve or twenty years down the road, the lawyers are negotiating the property settlement." "You and George didn't go back on your promises." She laughed. "Lemme tell ya something, sweetface. I have been married at least four times, to four different men." She watched him chew that over for a moment before continuing, "They've all been named George Edwards but, believe me, the man who is waiting for me down the hall is a whole lot different animal from the boy I married, back before there was dirt. Oh, there are continuities. He has always been fun and he has never been able to budget his time properly and - well, the rest is none of your business." "But people change," he said quietly. "Precisely. People change. Cultures change. Empires rise and fall. Shit. Geology changes! Every ten years or so, George and I have faced the fact that we have changed and we've had to decide if it makes sense to create a new marriage between these two new people." She flopped back against her chair. "Which is why vows are such a tricky business. Because nothing stays the same forever. Okay. Okay! I'm figuring something out now." She sat up straight, eyes focused somewhere outside the room, and Jimmy realized that even Anne didn't have all the answers and that was either the most comforting thing he'd learned in a long time or the most discouraging. "Maybe because so few of us would be able to give up something so fundamental for something so abstract, we protect ourselves from the nobility of a priest's vows by jeering at him when he can't live up to them, always and forever." She shivered and slumped suddenly, "But, Jimmy! What unnatural words. Always and forever! Those aren't human words, Jim. Not even stones are always and forever.

Three years in London had not changed Richard, although it had changed the way he perceived the city. Richard had originally imagined London as a gray city, even a black city, from pictures he had seen, and he was surprised to find it filled with color. It was a city of red brick and white stone, red buses and large black taxis, bright red mailboxes and green grassy parks and cemeteries. It was a city in which the very old and the awkwardly new jostled each other, not uncomfortably, but without respect; a city of shops and offices and restaurants and homes, of parks and churches, of ignored monuments and remarkably unpalatial palaces; a city of hundreds of districts with strange names - Crouch End, Chalk Farm, Earl's Court, Marble Arch - and oddly distinct identities; a noisy, dirty, cheerful, troubled city, which fed on tourists, needed them as it despised them, in which the average speed of transportation through the city had not increased in three hundred years, following five hundred years of fitful road-widening and unskillful compromises between the needs of traffic, whether horse-drawn, or, more recently, motorized, and the need of pedestrians; a city inhabited by and teeming with people of every color and manner and kind.

At some point during my research, I came across the term "gender fluid." Reading those words was a revelation. It was like someone tore a layer of gauze off the mirror, and I could see myself clearly for the first time. There was a name for what I was. It was a thing. Gender fluid. Sitting there in front of my computer--like I am right now--I knew I would never be the same. I could never go back to seeing it the old way; I could never go back to not knowing what I was. But did that glorious moment of revelation really change anything? I don't know. Sometimes, I don't think so. I may have a name for what I am now--but I'm just as confused and out of place as I was before. And if today is any indication, I'm still playing out that scene in the toy store--trying to pick the thing that will cause the least amount of drama. And not having much success.

Did I want to be like him? Did I want to be him? Or did I just want to have him? Or are "being" and "having" thoroughly inaccurate verbs in the twisted skein of desire, where having someone's body to touch and being that someone we're longing to touch are one and the same, just opposite banks on a river that passes from us to them, back to us and over to them again in this perpetual circuit where the chambers of the heart, like the trapdoors of desire, and the wormholes of time, and the false-bottomed drawer we call identity share a beguiling logic according to which the shortest distance between real life and the life unlived, between who we are and what we want, is a twisted staircase designed with the impish cruelty of M.C. Escher.

Language as putative science. - The significance of language for the evolution of culture lies in this, that mankind set up in language a separate world beside the other world, a place it took to be so firmly set that, standing upon it, it could lift the rest of the world off its hinges and make itself master of it. To the extent that man has for long ages believed in the concepts and names of things as in aeternae veritates he has appropriated to himself that pride by which he raised himself above the animal: he really thought that in language he possessed knowledge of the world. The sculptor of language was not so modest as to believe that he was only giving things designations, he conceived rather that with words he was expressing supreame knowledge of things; language is, in fact, the first stage of occupation with science. Here, too, it is the belief that the truth has been found out of which the mightiest sources of energy have flowed. A great deal later - only now - it dawns on men that in their belief in language they have propagated a tremendous error. Happily, it is too late for the evolution of reason, which depends on this belief, to be put back. - Logic too depends on presuppositions with which nothing in the real world corresponds, for example on the presupposition that there are identical things, that the same thing is identical at different points of time: but this science came into existence through the opposite belief (that such conditions do obtain in the real world). It is the same with mathematics, which would certainly not have come into existence if one had known from the beginning that there was in nature no exactly straight line, no real circle, no absolute magnitude.

Specifically, one whose life is ruled and dictated by dependency needs suffers from a psychiatric disorder to which we ascribe the diagnostic name "passive dependent personality disorder." It is perhaps the most common of all psychiatric disorders. People with this disorder, passive dependent people, are so busy seeking to be loved that they have no energy left to love. They are like starving people, scrounging wherever they can for food, and with no food of their own to give to others. It is as if within them they have an inner emptiness, a bottomless pit crying out to be filled but which can never be completely filled. They never feel "full-filled" or have a sense of completeness. They always feel "a part of me is missing." They tolerate loneliness very poorly. Because of their lack of wholeness they have no real sense of identity, and they define themselves solely by their relationships.

A Persian, a Turk, an Arab, and a Greek were traveling to a distant land when they began arguing over how to spend the single coin they possessed among themselves. All four craved food, but the Persian wanted to spend the coin on angur; the Turk, on uzum; the Arab, on inab; and the Greek, on stafil. The argument became heated as each man insisted on having what he desired. A linguist passing by overheard their quarrel. “Give the coin to me,” he said. “I undertake to satisfy the desires of all of you.” Taking the coin, the linguist went to a nearby shop and bought four small bunches of grapes. He then returned to the men and gave them each a bunch. “This is my angur!” cried the Persian. “But this is what I call uzum,” replied the Turk. “You have brought me my inab,” the Arab said. “No! This in my language is stafil,” said the Greek. All of a sudden, the men realized that what each of them had desired was in fact the same thing, only they did not know how to express themselves to each other. The four travelers represent humanity in its search for an inner spiritual need it cannot define and which it expresses in different ways. The linguist is the Sufi, who enlightens humanity to the fact that what it seeks (its religions), though called by different names, are in reality one identical thing. However—and this is the most important aspect of the parable—the linguist can offer the travelers only the grapes and nothing more. He cannot offer them wine, which is the essence of the fruit. In other words, human beings cannot be given the secret of ultimate reality, for such knowledge cannot be shared, but must be experienced through an arduous inner journey toward self-annihilation. As the transcendent Iranian poet, Saadi of Shiraz, wrote, I am a dreamer who is mute, And the people are deaf. I am unable to say, And they are unable to hear.

And even my sense of identity was wrapped in a namelessness often hard to penetrate, as we have just seen I think…Yes, even then, when already all was fading, waves and particles, there could be no things but nameless things, no names but thingless names. I say that now, but after all what do I know now about then, now when the icy words hail down upon me, the icy meanings, and the world dies too, foully named. All I know is what the words know, and the dead things, and that makes a handsome little sum, with a beginning, a middle and an end as in the well-built phrase and the long sonata of the dead. And truly it little matters what I say, this or that or any other thing. Saying is inventing. Wrong, very rightly wrong. You invent nothing, you think you are inventing, you think you are escaping, and all you do is stammer out your lesson, the remnants of a pensum one day got by heart and long forgotten, life without tears, as it is wept. To hell with it anyway.

Mister Rob Anybody and sundry others?" said one of the figures in a dreadful voice. "There's naebody here o' that name!" shouted Rob Anybody. "We dinna know anythin'!" "We have here a list of criminal and civil charges totaling nineteen thousand, seven hundred and sixty-three separate offenses-" "We wasna there!" yelled Rob Anybody desperately. "Isn't that right, lads?" "-including more than two thousand cases of Making an Affray, Causing a Public Nuisance, Being Found Drunk, Being Found Very Drunk, Using Offensive Language (taking into account ninety-seven cases of Using Language That Was Probably Offensive If Anyone Else Could Understand It), Committing a Breach of the Peace, Malicious Lingering-" "It's mistaken identity!" shouted Rob Anybody. "It's no' oour fault! We wuz only standing there an' someone else did it and ran awa'!" "-Grand Theft, Petty Theft, Burglary, Housebreaking, Loitering with Intent to Commit a Felony-" "We wuz misunderstood when we was wee bairns!" yelled Rob Anybody. "Ye're only picking on us 'cause we're blue! We always get blamed for everythin'! The polis hate us! We wasna even in the country!

I heard other people speaking in the name of freedom, and the more they defended this unique right, the more enslaved they seemed to be to their parents' wishes, to a marriage in which they had promised to stay with the other person "for the rest of their lives", to the bathroom scales, to their diet, to half-finished projects, to lovers to whom they were incapable of saying "no" or "it's over", to weekends when they were obliged to have lunch with people they didn't even like. Slaves to luxury, to the appearance of luxury, to the appearance of the appearance of luxury. Slaves to a life they had not chosen, but which they had decided to live because someone had managed to convince them that it was all for the best. And so their identical days and nights passed, days and nights in which adventure was just a word in a book or an image o the television that was always on, and whenever a door opened, they would say “I’m not interested. I’m not in the mood.” How could they possibly know if they were in the mood or not if they had never tried? But there was no point in asking; the truth was they were afraid of any change that would upset the world they had grown used to.

When we finally achieve the full right of participation in American life, what we make of it will depend upon our sense of cultural values, and our creative use of freedom, not upon our racial identification. I see no reason why the heritage of world culture—which represents a continuum—should be confused with the notion of race. Japan erected a highly efficient modern technology upon a religious culture which viewed the Emperor as a god. The Germany which produced Beethoven and Hegel and Mann turned its science and technology to the monstrous task of genocide; one hopes that when what are known as the “Negro” societies are in full possession of the world’s knowledge and in control of their destinies, they will bring to an end all those savageries which for centuries have been committed in the name of race. From what we are now witnessing in certain parts of the world today, however, there is no guarantee that simply being non-white offers any guarantee of this. The demands of state policy are apt to be more influential than morality. I would like to see a qualified Negro as President of the United States. But I suspect that even if this were today possible, the necessities of the office would shape his actions far more than his racial identity.

Put it on record --I am an Arab And the number of my card is fifty thousand I have eight children And the ninth is due after summer. What's there to be angry about? Put it on record. --I am an Arab Working with comrades of toil in a quarry. I have eight childern For them I wrest the loaf of bread, The clothes and exercise books From the rocks And beg for no alms at your doors, --Lower not myself at your doorstep. --What's there to be angry about? Put it on record. --I am an Arab. I am a name without a tide, Patient in a country where everything Lives in a whirlpool of anger. --My roots --Took hold before the birth of time --Before the burgeoning of the ages, --Before cypess and olive trees, --Before the proliferation of weeds. My father is from the family of the plough --Not from highborn nobles. And my grandfather was a peasant --Without line or genealogy. My house is a watchman's hut --Made of sticks and reeds. Does my status satisfy you? --I am a name without a surname. Put it on Record. --I am an Arab. Color of hair: jet black. Color of eyes: brown. My distinguishing features: --On my head the 'iqal cords over a keffiyeh --Scratching him who touches it. My address: --I'm from a village, remote, forgotten, --Its streets without name --And all its men in the fields and quarry. --What's there to be angry about? Put it on record. --I am an Arab. You stole my forefathers' vineyards --And land I used to till, --I and all my childern, --And you left us and all my grandchildren --Nothing but these rocks. --Will your government be taking them too --As is being said? So! --Put it on record at the top of page one: --I don't hate people, --I trespass on no one's property. And yet, if I were to become starved --I shall eat the flesh of my usurper. --Beware, beware of my starvation. --And of my anger!

Cheryl was aided in her search by the Internet. Each time she remembered a name that seemed to be important in her life, she tried to look up that person on the World Wide Web. The names and pictures Cheryl found were at once familiar and yet not part of her conscious memory: Dr. Sidney Gottlieb, Dr. Louis 'Jolly' West, Dr. Ewen Cameron, Dr. Martin Orne and others had information by and about them on the Web. Soon, she began looking up sites related to childhood incest and found that some of the survivor sites mentioned the same names, though in the context of experiments performed on small children. Again, some names were familiar. Then Cheryl began remembering what turned out to be triggers from old programmes. 'The song, "The Green, Green Grass of home" kept running through my mind. I remembered that my father sang it as well. It all made no sense until I remembered that the last line of the song tells of being buried six feet under that green, green grass. Suddenly, it came to me that this was a suicide programme of the government. 'I went crazy. I felt that my body would explode unless I released some of the pressure I felt within, so I grabbed a [pair ofl scissors and cut myself with the blade so I bled. In my distracted state, I was certain that the bleeding would let the pressure out. I didn't know Lynn had felt the same way years earlier. I just knew I had to do it Cheryl says. She had some barbiturates and other medicine in the house. 'One particularly despondent night, I took several pills. It wasn't exactly a suicide try, though the pills could have killed me. Instead, I kept thinking that I would give myself a fifty-fifty chance of waking up the next morning. Maybe the pills would kill me. Maybe the dose would not be lethal. It was all up to God. I began taking pills each night. Each-morning I kept awakening.

Who is he?” Eleanor lowered her voice, the name rolling off her tongue like a dark secret. “Dante Berlin.” I laughed. “Dante? Like the Dante who wrote the Inferno? Did he pick that name just to cultivate his ‘dark and mysterious’ persona?” Eleanor shook her head in disapproval. “Just wait till you see him. You won’t be laughing then.” I rolled my eyes. “I bet his real name is something boring like Eugene or Dwayne.” I expected Eleanor to laugh or say something in return, but instead she gave me a concerned look. I ignored it. “He sounds like a snob to me. I bet he’s one of those guys who know they’re good-looking. He probably hasn’t even read the Inferno. It’s easy to pretend you’re smart when you don’t to anyone.” Eleanor still didn’t respond. “Shh . . .” she muttered under her breath. But before I could say “What?” I heard a cough behind me. Oh God, I thought to myself, and slowly turned around. “Hi,” he said with a half grin that seemed to be mocking me. And that’s how I met Dante Berlin. So how do you describe someone who leaves you speechless? He was beautiful. Not Monet beautiful or white sandy beach beautiful or even Grand Canyon beautiful. It was both more overwhelming and more delicate. Like gazing into the night sky and feeling incredibly small in comparison. Like holding a shell in your hand and wondering how nature was able to make something so complex yet to perfect: his eyes, dark and pensive; his messy brown hair tucked behind one ear; his arms, strong and lean beneath the cuffs of his collared shirt. I wanted to say something witty or charming, but all I could muster up was a timid “Hi.” He studied me with what looked like a mix of disgust and curiosity. “You must be Eugene,” I said. “I am.” He smiled, then leaned in and added, “I hope I can trust you to keep my true identity a secret. A name like Eugene could do real damage to my mysterious persona.” I blushed at the sound of my words coming from his lips. He didn’t seem anything like the person Eleanor had described. “And you are—” “Renee,” I interjected. “I was going to say, ‘in my seat,’ but Renee will do.” My face went red. “Oh, right. Sorry.” “Renee like the philosopher Rene Descartes? How esoteric of you. No wonder you think you know everything. You probably picked that name just to cultivate your overly analytical persona.” I glared at him. I knew he was just dishing back my own insults, but it still stung. “Well, it was nice meeting you,” I said curtly, and pushed past him before he could respond, waving a quick good-bye to Eleanor, who looked too stunned to move. I turned and walked to the last row, using all of my self-control to resist looking back.