Narrow Minded People Quotes

We will gradually become indifferent to what goes on in the minds of other people when we acquire a knowledge of the superficial nature of their thoughts, the narrowness of their views and of the number of their errors. Whoever attaches a lot of value to the opinions of others pays them too much honor.

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it. Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot. Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, to absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

A narrow mind and a fat head invariably come on the same person.

The true freaks are the ones who don't believe, the narrow-minded people who have no faith, who can't see what's right in front of their eyes.

To harbor spiteful feelings against ordinary people for not being heroes is possible only for narrow-minded or embittered man.

In a society in which nearly everybody is dominated by somebody else's mind or by a disembodied mind, it becomes increasingly difficult to learn the truth about the activities of governments and corporations, about the quality or value of products, or about the health of one's own place and economy. In such a society, also, our private economies will depend less and less upon the private ownership of real, usable property, and more and more upon property that is institutional and abstract, beyond individual control, such as money, insurance policies, certificates of deposit, stocks, and shares. And as our private economies become more abstract, the mutual, free helps and pleasures of family and community life will be supplanted by a kind of displaced or placeless citizenship and by commerce with impersonal and self-interested suppliers... Thus, although we are not slaves in name, and cannot be carried to market and sold as somebody else's legal chattels, we are free only within narrow limits. For all our talk about liberation and personal autonomy, there are few choices that we are free to make. What would be the point, for example, if a majority of our people decided to be self-employed? The great enemy of freedom is the alignment of political power with wealth. This alignment destroys the commonwealth - that is, the natural wealth of localities and the local economies of household, neighborhood, and community - and so destroys democracy, of which the commonwealth is the foundation and practical means.

To be Queen Elizabeth within a definite area, deciding sales, banquets, labours, and holidays; to be Whitely within a certain area, providing toys, boots, cakes and books; to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can imagine how this can exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone and narrow to be everything to someone? No, a woman's function is laborious, but because it is gigantic, not because it is minute.

There is something sad about people going to bed. You can see they don’t give a damn whether they’re getting what they want out of life or not, you can see they don’t ever try to understand what we’re here for. They just don’t care. Americans or not, they sleep no matter what, they’re bloated mollusks, no sensibility, no trouble with their conscience. I’d seen too many troubling things to be easy in my mind. I knew too much and not enough. I’d better go out, I said to myself, I’d better go out again. Maybe I’ll meet Robinson. Naturally that was an idiotic idea, but I dreamed it up as an excuse for going out again, because no matter how I tossed and turned on my narrow bed, I couldn’t snatch the tiniest scrap of sleep. Even masturbation, at times like that, provides neither comfort nor entertainment. Then you're really in despair.

Racists are snakes. Their minds are closed but their mouths are wide open, full of venom, ready to sting and destroy people around them.

Don’t fight with narrow minded people; be determined to compel them to change their mindsets about who you stand to be, not by arguments, but by focusing on what you do every day. If they change it, fine; if they don’t, fine. The good news is that you are pursuing excellence!

Life is full of secrets, and narrow-minded people, and sugar-coated, empty conversations that hold no weight. What’s real is what’s inside us. What’s important is what we feel.

It is possible to move through the drama of our lives without believing so earnestly in the character that we play. That we take ourselves so seriously, that we are so absurdly important in our own minds, is a problem for us. We feel justified in being annoyed with everything. We feel justified in denigrating ourselves or in feeling that we are more clever than other people. Self-importance hurts us, limiting us to the narrow world of our likes and dislikes. We end up bored to death with ourselves and our world. We end up never satisfied.

Every girl will come with pros and cons. Some people will choose to focus on the worst in some of your options and the best in others, and it will make no sense to you why they seem so narrow minded. But I’m here for you, whatever your choice.

I think everyone’s caught up in these narrow-minded worlds and they think their world exists in the center of the universe. Relationships only happen when it’s convenient. You have to walk on eggshells for people because that’s about how strong they are these days. And you can’t confront people, because if you do, that brittle shell of confidence will crack. So we all become passive cowards that carry a fake smile wherever we go because God forbid you let your guard down long enough for people to see your life isn’t perfect. That you have a few flaws. Because who wants to see that? My theory is everybody sucks. So, my conclusion is I don’t need anybody.

Then the best thing I can do is—" He froze. The brown eyes that had been narrowed with aggravation suddenly went wide with...what? Amazement? Awe? Or perhaps that stunned feeling I kept having when I saw him? Because suddenly, I was pretty sure he was experiencing the same thing I had earlier. He'd seen me plenty of times in Siberia. He'd seen me just the other night at the warehouse. But now...now he was truly viewing me with his own eyes. Now that he was no longer Strigoi, his whole world was different. His outlook and feelings were different. Even his soul was different. It was like one of those moments when people talked about their lives flashing before their eyes. Because as we stared at one another, every part of our relationship replayed in my mind's eye. I remembered how strong and invincible he'd been when we first met, when he'd come to bring Lissa and me back to the folds of Moroi society. I remembered the gentleness of his touch when he's bandaged my bloodies and bettered hands. I remembered him carrying me in his arms after Victor's daughter Natalie had attacked me. Most of all, I remembered the night we'd been together in the cabin, just before the Strigoi had taken him. A year. We'd known each other only a year but we'd lived a lifetime in it. And he was realizing that too, I knew as he studied me. His gaze was all-powerful, taking in every single one of my features and filing them away. Dimly, I tried to recall what I looked like today. I still wore the dress from the secret meeting and knew it looked good on me. My eyes were probably bloodshot from crying earlier, and I'd only had time for a quick brushing of my hair before heading off with Adrian. Somehow, I doubted any of it mattered. The way Dimitri was looking at me...it confirmed everything I'd suspected. The feelings he'd had for me before he'd been turned-the feelings that had become twisted while a Strigoi—were all still there. They had to be. Maybe Lissa was his savior. Maybe the rest of the Court thought she was a goddess. I knew, right then, that no matter how bedraggled I looked or how blank he tried to keep his face, I was a goddess to him.

Not too long ago thousands spent their lives as recluses to find spiritual vision in the solitude of nature. Modern man need not become a hermit to achieve this goal, for it is neither ecstasy nor world-estranged mysticism his era demands, but a balance between quantitative and qualitative reality. Modern man, with his reduced capacity for intuitive perception, is unlikely to benefit from the contemplative life of a hermit in the wilderness. But what he can do is to give undivided attention, at times, to a natural phenomenon, observing it in detail, and recalling all the scientific facts about it he may remember. Gradually, however, he must silence his thoughts and, for moments at least, forget all his personal cares and desires, until nothing remains in his soul but awe for the miracle before him. Such efforts are like journeys beyond the boundaries of narrow self-love and, although the process of intuitive awakening is laborious and slow, its rewards are noticeable from the very first. If pursued through the course of years, something will begin to stir in the human soul, a sense of kinship with the forces of life consciousness which rule the world of plants and animals, and with the powers which determine the laws of matter. While analytical intellect may well be called the most precious fruit of the Modern Age, it must not be allowed to rule supreme in matters of cognition. If science is to bring happiness and real progress to the world, it needs the warmth of man's heart just as much as the cold inquisitiveness of his brain.

It is growing up different. It is extreme hypersensitivity. It is a bottomless pit of feeling you're failing, but three days later, you feel you can do anything, only to end the week where you began. It is not learning from your mistakes. It is distrusting people because you have been hurt enough. It is moments of knowing your pain is self inflicted, followed by blaming the world. It is wanting to listen, but you just can’t anymore because your life has been to full of people that have judged you. It is fighting to be right; so for once in your life someone will respect and hear you for a change. It is a tiring life of endless games with people, in order to seek stimulus. It is a hyper focus, so intense about what bothers you, that you can’t pay attention to anything else, for very long. It is a never-ending routine of forgetting things. It is a boredom and lack of contentment that keeps you running into the arms of anyone that has enough patience to stick around. It wears you out. It wears everyone out. It makes you question God’s plan. You misinterpret everything, and you allow your creative mind to fill the gaps with the same old chains that bind you. It narrows your vision of who you let into your life. It is speaking and acting without thinking. It is disconnecting from the ones you love because your mind has taken you back to what you can’t let go of. It is risk taking, thrill seeking and moodiness that never ends. You hang your hope on “signs” and abandon reason for remedy. It is devotion to the gifts and talents you have been given, that provide temporary relief. It is the latching onto the acceptance of others---like a scared child abandoned on a sidewalk. It is a drive that has no end, and without “focus” it takes you nowhere. It is the deepest anger when someone you love hurts you, and the greatest love when they don't. It is beauty when it has purpose. It is agony when it doesn’t. It is called Attention Deficit Disorder.

The true Mason is not creed-bound. He realizes with the divine illumination of his lodge that as Mason his religion must be universal: Christ, Buddha or Mohammed, the name means little, for he recognizes only the light and not the bearer. He worships at every shrine, bows before every altar, whether in temple, mosque or cathedral, realizing with his truer understanding the oneness of all spiritual truth. All true Masons know that they only are heathen who, having great ideals, do not live up to them. They know that all religions are but one story told in divers ways for peoples whose ideals differ but whose great purpose is in harmony with Masonic ideals. North, east, south and west stretch the diversities of human thought, and while the ideals of man apparently differ, when all is said and the crystallization of form with its false concepts is swept away, one basic truth remains: all existing things are Temple Builders, laboring for a single end. No true Mason can be narrow, for his Lodge is the divine expression of all broadness. There is no place for little minds in a great work.

They were people who had no doubt whatsoever that the more narrow-minded they became, the closer they got to heaven.

Wagging tongues from prejudiced, sophisticated facade of show-off people can never blemish any honest, genuine, golden heart.

Now that the wars are coming to an end, I wish you to prosper in peace. May all mortals from now on live like one people in concord and for mutual advancement. Consider the world as your country, with laws common to all and where the best will govern irrespective of tribe. I do not distinguish among men, as the narrow-minded do, both among Greeks and Barbarians. I am not interested in the descendance of the citizens or their racial origins. I classify them using one criterion: their virtue. For me every virtuous foreigner is a Greek and every evil Greek worse than a Barbarian. If differences ever develop between you never have recourse to arms, but solve them peacefully. If necessary, I should be your arbitrator.

But is it not already an insult to call chess anything so narrow as a game? Is it not also a science, an art, hovering between these categories like Muhammad's coffin between heaven and earth, a unique yoking of opposites, ancient and yet eternally new, mechanically constituted and yet an activity of the imagination alone, limited to a fixed geometric area but unlimited in its permutations, constantly evolving and yet sterile, a cogitation producing nothing, a mathematics calculating nothing, an art without an artwork, an architecture without substance and yet demonstrably more durable in its essence and actual form than all books and works, the only game that belongs to all peoples and all eras, while no one knows what god put it on earth to deaden boredom, sharpen the mind, and fortify the spirit?

...and I want you all to remember-that you must not dream yourselves back to the times before the war, but the dream for you all, young and old, must be to create an ideal of human decency, and not a narrow-minded and prejudiced one. That is the great gift our country hungers for, something every little peasant boy can look forward to, and with pleasure feel he is a part of-something he can work and fight for." Surely that gift-the gift of a world of human decency-is the one that all countries hunger for still. I hope that this story of Denmark, and its people, will remind us all that such a world is possible.

How are you coming with your home library? Do you need some good ammunition on why it's so important to read? The last time I checked the statistics...I think they indicated that only four percent of the adults in this country have bought a book within the past year. That's dangerous. It's extremely important that we keep ourselves in the top five or six percent. In one of the Monthly Letters from the Royal Bank of Canada it was pointed out that reading good books is not something to be indulged in as a luxury. It is a necessity for anyone who intends to give his life and work a touch of quality. The most real wealth is not what we put into our piggy banks but what we develop in our heads. Books instruct us without anger, threats and harsh discipline. They do not sneer at our ignorance or grumble at our mistakes. They ask only that we spend some time in the company of greatness so that we may absorb some of its attributes. You do not read a book for the book's sake, but for your own. You may read because in your high-pressure life, studded with problems and emergencies, you need periods of relief and yet recognize that peace of mind does not mean numbness of mind. You may read because you never had an opportunity to go to college, and books give you a chance to get something you missed. You may read because your job is routine, and books give you a feeling of depth in life. You may read because you did go to college. You may read because you see social, economic and philosophical problems which need solution, and you believe that the best thinking of all past ages may be useful in your age, too. You may read because you are tired of the shallowness of contemporary life, bored by the current conversational commonplaces, and wearied of shop talk and gossip about people. Whatever your dominant personal reason, you will find that reading gives knowledge, creative power, satisfaction and relaxation. It cultivates your mind by calling its faculties into exercise. Books are a source of pleasure - the purest and the most lasting. They enhance your sensation of the interestingness of life. Reading them is not a violent pleasure like the gross enjoyment of an uncultivated mind, but a subtle delight. Reading dispels prejudices which hem our minds within narrow spaces. One of the things that will surprise you as you read good books from all over the world and from all times of man is that human nature is much the same today as it has been ever since writing began to tell us about it. Some people act as if it were demeaning to their manhood to wish to be well-read but you can no more be a healthy person mentally without reading substantial books than you can be a vigorous person physically without eating solid food. Books should be chosen, not for their freedom from evil, but for their possession of good. Dr. Johnson said: "Whilst you stand deliberating which book your son shall read first, another boy has read both.

There is nothing virtuous or noble about being "tolerant" of people whose attitudes and behaviors you approve of. If you don't defend the freedom of even those individuals whose attitudes and behaviors you find disgusting, narrow-minded and offensive, then you are not tolerant. To "tolerate" doesn't mean you like it or approve of it; it means only that you ALLOW it to EXIST--i.e., you refrain from violently interfering. The people who look to "government" to FORCE people to be "nice" are not tolerant.

Babies need not to be taught a trade, but to be introduced to a world. To put the matter shortly, woman is generally shut up in a house with a human being at the time when he asks all the questions that there are, and some that there aren't. It would be odd if she retained any of the narrowness of a specialist. Now if anyone says that this duty of general enlightenment (even when freed from modern rules and hours, and exercised more spontaneously by a more protected person) is in itself too exacting and oppressive, I can understand the view. I can only answer that our race has thought it worth while to cast this burden on women in order to keep common-sense in the world. But when people begin to talk about this domestic duty as not merely difficult but trivial and dreary, I simply give up the question. For I cannot with the utmost energy of imagination conceive what they mean. When domesticity, for instance, is called drudgery, all the difficulty arises from a double meaning in the word. If drudgery only means dreadfully hard work, I admit the woman drudges in the home, as a man might drudge at the Cathedral of Amiens or drudge behind a gun at Trafalgar. But if it means that the hard work is more heavy because it is trifling, colorless and of small import to the soul, then as I say, I give it up; I do not know what the words mean. To be Queen Elizabeth within a definite area, deciding sales, banquets, labors and holidays; to be Whiteley within a certain area, providing toys, boots, sheets, cakes. and books, to be Aristotle within a certain area, teaching morals, manners, theology, and hygiene; I can understand how this might exhaust the mind, but I cannot imagine how it could narrow it. How can it be a large career to tell other people's children about the Rule of Three, and a small career to tell one's own children about the universe? How can it be broad to be the same thing to everyone, and narrow to be everything to someone? No; a woman's function is laborious, but because it is gigantic, not because it is minute. I will pity Mrs. Jones for the hugeness of her task; I will never pity her for its smallness.

In horse racing they put these slats on either side of the horse's head, blocking the creature's peripheral vision. They're called blinders. They don't actually blind the horse, but they allow the horse to see only what's right in front of it; otherwise it might freak out and lose the race. People live with blinders too; but ours are invisible, and much more sophisticated. Most of the time we don't even know they're there. Maybe we need them, though, because if we took in everything all at once, we'd lose our minds. Or worse, our souls. We'd see, we'd hear, we'd feel so deeply that we might never resurface. So we make our decisions and base our lives on those decisions, never realizing we're seeing only one-tenth of the whole. Then we cling to our narrow conclusions like our lives depend on it.

Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul, particularly when he has within him such thoughts that by looking into them he is immediately in perfect tranquility; and I affirm that tranquility is nothing else than the good ordering of the mind. Constantly then give to thyself this retreat, and renew thyself; and let thy principles be brief and fundamental, which, as soon as thou shalt recur to them, will be sufficient to cleanse the soul completely, and to send thee back free from all discontent with the things to which thou returnest. For with what art thou discontented? With the badness of men? Recall to thy mind this conclusion, that rational animals exist for one another, and that to endure is a part of justice, and that men do wrong involuntarily; and consider how many already, after mutual enmity, suspicion, hatred, and fighting, have been stretched dead, reduced to ashes; and be quiet at last.- But perhaps thou art dissatisfied with that which is assigned to thee out of the universe.- Recall to thy recollection this alternative; either there is providence or atoms, fortuitous concurrence of things; or remember the arguments by which it has been proved that the world is a kind of political community, and be quiet at last.- But perhaps corporeal things will still fasten upon thee.- Consider then further that the mind mingles not with the breath, whether moving gently or violently, when it has once drawn itself apart and discovered its own power, and think also of all that thou hast heard and assented to about pain and pleasure, and be quiet at last.- But perhaps the desire of the thing called fame will torment thee.- See how soon everything is forgotten, and look at the chaos of infinite time on each side of the present, and the emptiness of applause, and the changeableness and want of judgement in those who pretend to give praise, and the narrowness of the space within which it is circumscribed, and be quiet at last. For the whole earth is a point, and how small a nook in it is this thy dwelling, and how few are there in it, and what kind of people are they who will praise thee.

I learned that very often the most intolerant and narrow-minded people are the ones who congratulate themselves on their tolerance and open-mindedness.

The problem is that people have tried to look away from space and from the meaning of the moon landing. I remember seeing a picture of an astronaut standing on the moon. It was up at Yale and someone has scrawled on it, 'So what?' That is the arrogance of the kind of academic narrowness one too often sees; it is trapped in its own predictable prejudices, its own stale categories. It is the mind dulled to the poetry of existence. It's fashionable now to demand some economic payoff from space, some reward to prove it was all worthwhile. Those who say this resemble the apelike creatures in 2001. They are fighting for food among themselves, while one separates himself from them and moves to the slab, motivated by awe. That is the point they are missing. He is the one who evolves into a human being; he is the one who understands the future.

Never keep your brain so full that people’s opinions take up every pew in your mind, and truth has to be “born again” before it is believed.

For the direct, lawful, immediate fruit of consciousness is inertia – that is, a conscious sitting with folded arms. I’ve already mentioned this above. I repeat, I emphatically repeat: ingenuous people and active figures are all active simply because they are dull and narrow minded. How to explain it? Here’s how: as a consequence of their narrow-mindedness, they take the most immediate and secondary causes for the primary ones, and thus become convinced more quickly and easily than others that they have found an indisputable basis for their doings, and so they feel at ease; and that, after all, is the main thing. For in order to begin to act, one must first be completely at ease, so that no more doubts remain. Well, and how am I, for example, to set myself at ease? Where are the primary causes on which I can rest, where are my bases? Where am I going to get them? I exercise thinking, and, consequently, for me every primary cause immediately drags with it yet another, still more primary one, and so on ad infinitum. Such is precisely the essence of all consciousness and thought. So,

Jen snorted a laugh as she spoke out loud. "Gee thanks, so kind of you to chalk it up to me just being a dumb ass." Decebel chuckled and his eyes had begun to get lighter. "You will stop undressing in front of other people." Jen put a hand on her hip as she tipped her head to the side. She narrowed her eyes at her mate and tapped her lip with a finger. "Now, I'm going to need you clarify that." When Decebel didn't respond, but continued to stare at her, Jen rolled her eyes. "Clarify, elucidate, enlighten. Do. You. Understand. The. Words. That. Are…," Jen emphasized each word. "Jennifer," Decebel growled. "Comingoutofmymouth," Jen finished quickly making Sally giggle. "Only undress in our bedroom." "Nope, na-ah. There's waaaay too many loop holes in that little decree. Seriously Dec, you can do better than that," Jen told him with a single eyebrow raised. Decebel growled at the challenge in her words and the tone of her voice. Damn, when am I going to learn not to poke the angry wolf. The thought ran through her mind before she could censor it from a now wickedly smiling Alpha.

Most people spend their entire life imprisoned within the confines of their own thoughts. They never go beyond a narrow, mind-made, personalized sense of self that is conditioned by the past.

The more narrow-minded a system is the more it will please worldly-wise people. Thus the system of the materialists, the doctrine of Helvetius and also Locke has recieved the most acclaim amongst his class. Thus Kant even now will find more followers than Fichte.

There is a difference between criticizing people and criticizing a people's uninformed ideals. That is, unless one defines himself or others by their ideals, then he is offended, and usually offended secretly. Because oddly enough, this person is the same person quickest to resort to dismissive name-calling, such as 'bigot' or 'zealot'. And oddly enough, he is always the one, the 'open-minded' one, who adamantly protests for, not only himself, but others not to listen to any type of scholarly theological truth inherently for the sake of his own personal, moral beliefs.

Above this race of men stands an immense and tutelary power, which takes upon itself alone to secure their gratifications and to watch over their fate. That power is absolute, minute, regular, provident, and mild. It would be like the authority of a parent if, like that authority, its object was to prepare men for manhood; but it seeks, on the contrary, to keep them in perpetual childhood: it is well content that the people should rejoice, provided they think of nothing but rejoicing. For their happiness such a government willingly labors, but it chooses to be the sole agent and the only arbiter of that happiness; it provides for their security, foresees and supplies their necessities, facilitates their pleasures, manages their principal concerns, directs their industry, regulates the descent of property, and subdivides their inheritances: what remains, but to spare them all the care of thinking and all the trouble of living? Thus it every day renders the exercise of the free agency of man less useful and less frequent; it circumscribes the will within a narrower range and gradually robs a man of all the uses of himself. The principle of equality has prepared men for these things;it has predisposed men to endure them and often to look on them as benefits. After having thus successively taken each member of the community in its powerful grasp and fashioned him at will, the supreme power then extends its arm over the whole community. It covers the surface of society with a network of small complicated rules, minute and uniform, through which the most original minds and the most energetic characters cannot penetrate, to rise above the crowd. The will of man is not shattered, but softened, bent, and guided; men are seldom forced by it to act, but they are constantly restrained from acting. Such a power does not destroy, but it prevents existence; it does not tyrannize, but it compresses, enervates, extinguishes, and stupefies a people, till each nation is reduced to nothing better than a flock of timid and industrious animals, of which the government is the shepherd.

There are many people in this world — some of them are good, and some of them are bad. But there are even more who can't be simply classified as 'good' or 'bad'. They may not think in the same way you think, or walk the same path you walk. Just like the case with Yu Ai and Yuan Ying - even the same set of sword arts looks slightly different in different people's hands. Don't deny others just because they are different from you. Like how the ocean is capable of holding water from thousands of rivers, a person should be forgiving and tolerant to diversity, and it is the same for practicing martial arts. People who are narrow-minded can only achieve so much. Even if they do reach the summit, they cannot stay there for long.

I can't bear it that some man, even with a lofty heart and the highest mind, should start from the ideal of the Madonna and end with the ideal of Sodom. It's even more fearful when someone who already has the ideal of Sodom in his soul does not deny the ideal of the Madonna either, and his hear burns with it, verily, verily burns, as in his young, blameless years. No, man is broad, even too broad, I would narrow him down. Devil knows even what to make of him, that's the thing! What's shame for the mind is beauty all over for the heart. Can there be beauty in Sodom? Believe me, for the vast majority of people, that's just where beauty lies--did you know that secret? The terrible thing is that beauty is not only fearful but also mysterious. Here the devil is struggling with God, and the battlefield is the human heart. But, anyway, why kick against the pricks?

What, I wondered, is the message buried in the medium of the printed book? Before the words convey their specific meaning, the medium of the book tells us several things. Firstly, life is complex, and if you want to understand it, you have to set aside a fair bit of time to think deeply about it. You need to slow down. Secondly, there is a value in leaving behind your other concerns and narrowing down your attention to one thing, sentence after sentence, page after page. Thirdly, it is worth thinking deeply about how other people live and how their minds work. They have complex inner lives just like you.

Religion only serves to add more narrow-minded, ignorant, bigoted, discriminatory and hateful people to the world.

like Do you realize how narrow-minded it is to think that there are only two genders in the world, two types of people, men and women?

You don't live to be understood by these narrow-minded people, and your life is yours alone.

I’d rather be someone people deem as depraved or sinful than being narrow-minded and hateful.

Studies show that the IQ range of most creative people is surprisingly narrow, around 120 to 130. Higher IQs can perform certain kinds of tasks better--logic, feats of memory, and so on. But if the IQ is much higher or lower than that, the window of creativity closes. Nonetheless, for some reason we believe more is better, so people yearn for tip-top IQs, and that calls for bigger memories. A fast, retentive memory is handy, but no skeleton key for survival.

Of all people only those are at leisure who make time for philosophy, only those are really alive. For they not only keep a good watch over their own lifetimes, but they annex every age to theirs. All the years that have passed before them are added to their own. Unless we are very ungrateful, all those distinguished founders of holy creeds were born for us and prepared for us a way of life. By the toil of others we are led into the presence of things which have been brought from darkness into light. We are excluded from no age, but we have access to them all; and if we are prepared in loftiness of mind to pass beyond the narrow confines of human weakness, there is a long period of time through which we can roam.

But what disgusts me even more are people who have no imagination. The kind T. S. Eliot calls hollow men. People who fill up that lack of imagination with heartless bits of straw, not even aware of what they’re doing. Callous people who throw a lot of empty words at you, trying to force you to do what you don’t want to. Gays, lesbians, straights, feminists, fascist pigs, communists, Hare Krishnas – none of them bother me. I don’t care what banner they raise. But what I can’t stand are hollow people. [...] Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it's important to know what’s right and what’s wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form, and continue to thrive.

People, he had said, were always being looked at as points, and they ought to be looked at as lines. There weren't any points, it was false to assume that a person ever was anything. He was always becoming something, always changing, always continuous and moving, like the wiggly line on a machine used to measure earthquake shocks. He was always what he was in the beginning, but never quite exactly what he was; he moved along a line dictated by his heritage and his environment, but he was subject to every sort of variation within the narrow limits of his capabilities. ... She shut her mind on that too. There was danger in looking at people as lines. The past spread backward and you saw things in perspective that you hadn't seen then, and that made the future ominous, more ominous than if you just looked at the point, at the moment. There might be truth in what Bruce said, but there was not much comfort.

Peel away the veneer of wealth and sophistication and you’ll find extremely provincial, narrow-minded people. The problem is that they all have too much money, and it’s come so easily to them that they think they’re bloody geniuses and so they are always right.

Most schooling is training for stupidity and conformity, and that's institutional, but occasionally you get a spark, somebody'll challenge your mind, make you think and so on, and that has a tremendous effect you just reach all sorts of people. Of course if you do it you may very have problems, you have to tread the narrow line. There are plenty of people who don't want students to think, they're afraid of the crisis of democracy. If people start thinking you get all these problems that I quoted before. They won't have enough humility to submit to a civil rule or they'll start trying to press their demands in the political arena and have ideas of their own, instead of beleiving what they're told. And privelage and power typically doesn't want that and so they react and the high school teacher that tries to get students to think may find oppression, firing and so on.

There is a sense of danger in leaving what you know, even if what you know isn’t much. These mill towns with their narrow lanes and often narrow minds were all I really knew and I feared that if I left it behind, I would lose it and not find anything to replace it. The other reason I didn’t want to go was because I wanted to be the kind of person who stays, who builds a stable and predictable life. But I wasn’t one of the people, nor would I ever be. I had a vision for my life. It wasn’t clear, but it was beautiful and involved leaving my history and my poverty behind me. I wasn’t happy about who I was or where I was, but I didn’t worry about it. It didn’t define me. We’re always in the making. God always has us on his anvil, melting, bending and shaping us for another purpose. It was time to change, to find a new purpose.

My parents have always been racist and elitist to the extreme, like so many in their crowd. Peel away the veneer of wealth and sophistication and you’ll find extremely provincial, narrow-minded people. The problem is that they all have too much money, and it’s come so easily to them that they think they’re bloody geniuses and so they are always right.

Turn that worthless lawn into a beautiful garden of food whose seeds are stories sown, whose foods are living origins. Grow a garden on the flat roof of your apartment building, raise bees on the roof of your garage, grow onions in the iris bed, plant fruit and nut trees that bear, don't plant 'ornamentals', and for God's sake don't complain about the ripe fruit staining your carpet and your driveway; rip out the carpet, trade food to someone who raises sheep for wool, learn to weave carpets that can be washed, tear out your driveway, plant the nine kinds of sacred berries of your ancestors, raise chickens and feed them from your garden, use your fruit in the grandest of ways, grow grapevines, make dolmas, wine, invite your fascist neighbors over to feast, get to know their ancestral grief that made them prefer a narrow mind, start gardening together, turn both your griefs into food; instead of converting them, convert their garage into a wine, root, honey, and cheese cellar--who knows, peace might break out, but if not you still have all that beautiful food to feed the rest and the sense of humor the Holy gave you to know you're not worthless because you can feed both the people and the Holy with your two little able fists.

The unveiled Algerian woman, who assumed an increasingly important place in revolutionary action, developed her personality, discovered the exalting realm of responsibility. The freedom of the Algerian people from then on became identified with woman's liberation, with her entry into history. This woman who, in the avenues of Algier or of Constantine, would carry the grenades or the submachine-gun chargers, this woman who tomorrow would be outraged, violated, tortured, could not put herself back into her former state of mind and relive her behaviour of the past; this woman who was writing the heroic pages of Algerian history was, in so doing, bursting the bounds of the narrow in which she had lived without responsibility, and was at the same time participating in the destruction of colonialism and in the birth of a new woman.

We need to start asking ourselves, does religion make people narrow minded or open minded?

People annoy the crap out of me," he says. "I think people are nervous and loud and rude and selfish and stupid pretty much all the time." [...] "If they're beautiful they know it, so they don't bother having a personality or associating with people that don't fit into their league or can't afford their company. And, somehow these people are the most popular, which makes absolutely no sense. People try so hard to be accepted, they turn into a walking stereotype. They're pathetically easy to predict. They're insecure and try to mask it with whatever product corporate America is currently making and they always let you down. Just give them enough time, and they will." [...] "I think everyone's caught up in these narrow-minded worlds and they think their world exists in the center of the universe. Relationship only happen when it's convenient. You have to walk on eggshells for people because that's how strong they are these days. And you can't confront people, because if you do, that brittle shell of confidence will crack. So we all become passive cowards that carry a fake smile wherever we go because God forbid you let your guard down long enough for people to see your life isn't perfect. That you have a few flaws. Because who wants to see that?

Everything just feels so empty without her. She was more a parent to me than my birth parents were. She took me in, fed, dressed me, but most importantly, she treated me with respect. She taught me that my abilities were nothing to be ashamed of, nothing I should try so hard to deny. She convinced me that what I had was a gift-not a curse- and that I shouldn't let other people's narrow minds and fears determine how I love, what I do, or how I perceive myself in the world. She actually made me believe that in no way, shape, or form did their uninformed opinions make me a freak.

It's really hard to deal with a narrow-minded people that have a limited sphere of thinking, what ever you tell him/her will be twisted into falsehood, the truth will be lost and will ruin everything.

People kill and a re killed because they cling too tightly to their own beliefs and ideologies. [...] The second precept of the Order of Interbeing, founded within the Zen Buddhist tradition during the was in Vietnam, is about letting go of views: "Do not think the knowledge you presently possess is changeless, absolute truth. Avoid being narrow-minded and bound to present views. Learn and practice nonattachment from views in order to be open to receive others' viewpoints.

Realism is for lazy-minded, semi-educated people whose atrophied imagination allows them to appreciate only the most limited and convention subject matter. Re-Fi is a repetitive genre written by unimaginative hacks who rely on mere mimesis. If they had any self-respect they'd be writing memoir, but they're too lazy to fact-check. Of course I never read Re-Fi. But the kids keep bringing home these garish realistic novels and talking about them, so I know that it's an incredibly narrow genre, completely centered on one species, full of worn-out cliches and predictable situations--the quest for the father, mother-bashing, obsessive male lust, dysfunctional suburban families, etc., etc. All it's good for is being made into mass-market movies. Given its old-fashioned means and limited subject matter, realism is quite incapable of describing the complexity of contemporary experience.

What matters is that you do good work. What matters is that you produce things that are true and will stand. What matters is that the Flaming Lips’s new album is ravishing and I’ve listened to it a thousand times already, sometimes for days on end, and it enriches me and makes me want to save people. What matters is that it will stand forever, long after any narrow-hearted curmudgeons have forgotten their appearance on goddamn 90210. What matters is not the perception, nor the fashion, not who’s up and who’s down, but what someone has done and if they meant it. What matters is that you want to see and make and do, on as grand a scale as you want, regardless of what the tiny voices of tiny people say. Do not be critics, you people, I beg you. I was a critic and I wish I could take it all back because it came from a smelly and ignorant place in me, and spoke with a voice that was all rage and envy. Do not dismiss a book until you have written one, and do not dismiss a movie until you have made one, and do not dismiss a person until you have met them. It is a fuckload of work to be open-minded and generous and understanding and forgiving and accepting, but Christ, that is what matters. What matters is saying yes.

Not once after graduating from Bryan was I asked to make a case for the scientific feasibility of miracles, but often I was asked why Christians aren't more like Jesus. I may have met one or two people who rejected Christianity because they had difficulties with the deity of Christ, but most rejected Christianity because they thought it means becoming judgmental, narrow-minded, intolerant, and unkind. People didn't argue with me about the problem of evil; they argued about why Christians aren't doing more to alleviate human suffering, support the poor, and oppose violence and war. Most weren’t looking for a faith that provided all the answers; they were looking for one in which they were free to ask questions.

As if Japan weren't small enough to begin with, I fail to understand why it is necessary to think of it in even smaller units. No matter where I go in the world, although I can't speak any foreign language, I don't feel out of place. I think of the earth as my home. If everyone thought this way, people might notice just how foolish international friction is, and they would put an end to it. We are, after all, at a point where it is almost narrow-minded to think merely in geocentric terms. Human beings have launched satellites into outer space, and yet they still grovel on earth looking at their own feet like wild dogs. What is to become of our planet?

Aomame's family - as far as Ushikawa could see it, that is - were narrow-minded in their thinking, narrow-minded in the way they lived. They were people who had no doubt whatsoever that the more narrow-minded they became, the closer they got to heaven.

Society was ruled by narrow-minded, profoundly incurious people, predatory business men, dull squires, bishops, politicians who could quote Horace but had never heard of algebra. Science was faintly disreputable and religious belief obligatory. Traditionalism, stupidity, snobbishness, patriotism, superstition and love of war seemed to be all on the same side; there was need of someone who could state the opposite point of view.

God language can tie people into knots, of course. In part, that is because ‘God’ is not God's name. Referring to the highest power we can imagine, ‘God’ is our name for that which is greater than all and yet present in each. For some the highest imaginable power will be a petty and angry tribal baron ensconced high above the clouds on a golden throne, visiting punishment on all who don't believe in him. But for others, the highest power is love, goodness, justice, or the spirit of life itself. Each of us projects our limited experience on a cosmic screen in letters as big as our minds can fashion. For those whose vision is constricted (illiberal, narrow-minded people), this can have horrific consequences. But others respond to the munificence of creation with broad imagination and sympathy. Answering to the highest and best within and beyond themselves, they draw lessons and fathom meaning so redemptive that surely it touches the divine.

Anyone who’s so narrow-minded needs help; being prejudiced just holds people back.

We live in a society where people feel they have to be right, no matter what. If we subscribe to that narrow view, the critical gray area is compromised.

Poor people! No territory invasion can broaden their narrow minds.

Right now in your neighborhood, there is 1) a dude who doesn't know the awesomeness of marriage with a woman, 2) a fifteen year old pregnant girl who feels like she only has one option, and 3) a confused kid who can't think for himself on the origin of life because both sides are yelling in his face. What these three people are not doing is thinking of church as the place with all the answers, because most of us have been one-sided narrow-minded jerks.

I think everyone's caught up in these narrow-minded worlds and they think their world exists in the center of the universe. Relationships only happen when it's convenient. You have to walk on eggshells for people because that's about how strong they are these days. And you can't confront people, because if you do, that brittle shell of confidence will crack. So we all become passive cowards that carry a fake smile wherever we go because God forbid you let your guard down long enough for people to see your life isn't perfect. That you have a few flaws. Because who wants to see that?

Those whom nature destined to make her disciples have no need of teachers. Bacon, Descartes, Newton — these tutors of the human race had no need of tutors themselves, and what guides could have led them to those places where their vast genius carried them? Ordinary teachers could only have limited their understanding by confining it to their own narrow capabilities. With the first obstacles, they learned to exert themselves and made the effort to traverse the immense space they moved through. If it is necessary to permit some men to devote themselves to the study of the sciences and the arts, that should be only for those who feel in themselves the power to walk alone in those men's footsteps and to move beyond them. It is the task of this small number of people to raise monuments to the glory of the human mind.

All true meanings are hidden. Life is full of secrets, and narrow-minded people, and sugar-coated, empty conversations that hold no weight. What’s real is what’s inside us. What’s important is what we feel.

I have for many years endeavored to make this vital truth clear; and still people marvel when I tell them that I am happy. They imagine that my limitations weigh heavily upon my spirit, and chain me to the rock of despair. Yet, it seems to me, happiness has very little to do with the senses. If we make up our minds that this is a drab and purposeless universe, it will be that, and nothing else. On the other hand, if we believe that the earth is ours, and that the sun and moon hang in the sky for our delight, there will be joy upon the hills and gladness in the fields because the Artist in our souls glorifies creation. Surely, it gives dignity to life to believe that we are born into this world for noble ends, and that we have a higher destiny than can be accomplished within the narrow limits of this physical life.

He was defiantly narrow-minded, barely educated, and at least close to functionally illiterate. His beliefs were powerful but consistently dubious, and made him seem, in the words of The New Yorker, “mildly unbalanced.” He did not like bankers, doctors, liquor, tobacco, idleness of any sort, pasteurized milk, Wall Street, overweight people, war, books or reading, J. P. Morgan and Co., capital punishment, tall buildings, college graduates, Roman Catholics, or Jews. Especially he didn’t like Jews. Once he hired a Hebraic scholar to translate the Talmud in a manner designed to make Jewish people appear shifty and avaricious.

Extremism stifles true progression in all fields of human advancement; it is a detriment to everything but war, tribalism and the personal power of Nietzschean entities, striving only for the narcissistic vindication of their ego and will. The enlightened mind knows that all is challengeable, ergo questions all and thus, learns and grows; progression. The weak and narrow mind makes its beliefs sacrosanct; fearful of challenge, their creed becomes unalterable, defended with violence. Political extremists, much like religious zealots, are the latter. They destroy what they cannot convert. They annihilate those they cannot control, or force to conform. They have found no peace in life, no love, and so promote war and division, as emotional cripples – inflicting their own pain and misery and malignant stupidity on the world. Their language binds people together, but only by stirring the darkest excesses of the soul; language of hate, and intolerance, fear and conspiracy, and the need for vengeance. In war-scarred Europe, these cripples direct mass-psychology, and would make the world in their own likeness; mutilated by violence and tribalism and hate.

Religious people should always be wary of the ways in which political power is wielded and skeptical of how economic privileges are distributed. They should also be mindful of how their own traditions have been used for narrow political purposes, and how some religious figures have manipulated the faith to aggrandize their own power. The doctrine of original sin and the idea of a fallen side of human nature apply to people who are religious no less than those who are not.

None of this is ever going to change until each of us changes. The change has to come from us, and the object of that change is us. We have to change our hearts. And we have to change our minds. We have to stop thinking in terms of stereotypes and deal with people as people. We have to stop thinking in terms of narrow self-interest and begin to reclaim the idea of the common good.

I was just wondering at how narrow-minded human beings can be. When people look at one thing from one perspective, they certainly fail to get the whole picture, and that is the main reason for the majority of misunderstandings that sometimes lead to bloody confrontations.

As best I could I had answered their many questions. They were surprised when I told them that Europeans were, with minor differences, exactly like them, marrying and bringing up their children in accordance with principles and traditions, that they had good morals and were in general good people. "Are there any farmers among them?" Mahjoub asked me. "Yes, there are some farmers among them. They’ve got everything—workers and doctors and farmers and teachers, just like us." I preferred not to say the rest that had come to my mind: that just like us they are born and die, and in the journey from the  cradle to the grave they dream dreams some of which come true and some of which are frustrated; that they fear the unknown, search for love and seek contentment in wife and child; that some are strong and some are weak; that some have been given more than they deserve by life, while others have been deprived by it, but that the differences are narrowing and most of the weak are no longer weak. I did not say this to Mahjoub, though I wish I had done so, for he was intelligent; in my conceit I was afraid he would not understand.

But when you're a teenage boy, you can be narrow-minded about things that are girlie, things that are frivolous, things that are pop. Boys always want to be taken seriously, and they always want to transcend the tawdry emotion of the pop singer -- it's a fairly standard response to the rigors of young manhood... This isn't so different from how people talk about culture now. Rock epics are for boys; pop hits are for girls. When you're a boy, pop is scary because it's a maneater. You sing along with a pop song, you turn into a girl. That takes some degree of emotional risk.

In consequence, when the pleasures have been removed which busy people derive from their actual activities, the mind cannot endure the house, the solitude, the walls, and hates to observe its own isolation. From this arises that boredom and self-dissatisfaction, that turmoil of a restless mind and gloomy and grudging endurance of our leisure, especially when we are ashamed to admit the reasons for it and our sense of shame drives the agony inward, and our desires are trapped in narrow bounds without escape and stifle themselves. From this arise melancholy and mourning and a thousand vacillations of a wavering mind, buoyed up by the birth of hope and sickened by the death of it. From this arises the state of mind of those who loathe their own leisure and complain that they have nothing to do, and the bitterest envy at the promotion of others. For unproductive idleness nurtures malice, and because they themselves could not prosper they want everyone else to be ruined. Then from this dislike of others' success and despair of their own, their minds become enraged against fortune, complain about the times, retreat into obscurity, and brood over their own sufferings until they become sick and tired of themselves.

. . and I want you all to remember—that you must not dream yourselves back to the times before the war, but the dream for you all, young and old, must be to create an ideal of human decency, and not a narrow-minded and prejudiced one. That is the great gift our country hungers for, something every little peasant boy can look forward to, and with pleasure feel he is a part of—something he can work and fight for.   Surely that gift—the gift of a world of human decency—is the one that all countries hunger for still. I hope that this story of Denmark, and its people, will remind us all that such a world is possible.

Maturity means acknowledging that Romantic love might only constitute a narrow and perhaps rather mean-minded aspect of emotional life, one principally focused on a quest to find love rather than to give it, to be loved rather than to love. Children may end up being the unexpected teachers of people many times their age, to whom they offer—through their exhaustive dependence, egoism, and vulnerability—an advanced education in a wholly new sort of love, one in which reciprocation is never jealously demanded or fractiously regretted and in which the true goal is nothing less than the transcendence of oneself for the sake of another.

It’s so fucking ridiculous that in this day and age people are still so narrow-minded. So judgmental. What should it matter who we love? Who we’re attracted to?

Stop letting people shove you into the binary. There’s not enough room for your soul to fit into the narrow box being forced upon you.

What’s the point? To harbor spiteful feelings against ordinary people for not being heroes is possible only for a narrow-minded or embittered man.

A very narrow income has a tendency to contract the mind, and sour the temper.

To harbor spiteful feelings against ordinary people for not being heroes is possible only for a narrow-minded or embittered man.

It is common with narrow-minded people to reflect upon every respect in which other people differ from themselves. The

their doctrines were simply too narrow-minded, too one-sided, too divorced from reality—or at least from what most people thought of as reality. Once

More people would open up about themselves if the kind in humankind meant humans were kind.

I take what Jennifer Lee reported (in her 1991 memoir) with a grain of salt.

As the virtual world of electronic communication becomes the world many of us inhabit all the time, in turning to imaginative literature we may not be seeking mere reassurance nor be impelled by mere nostalgia. To enter with heart and mind into the world of the imagination may be to head deliberately and directly toward, or back toward, engagement with the real world. In one of T. S. Eliot’s poems a bird sings, “Mankind cannot bear very much reality.” I’ve always thought that bird was mistaken, or was talking only about some people. I find it amazing how much of the real world most of us can endure. Not only endure, but need, desire, crave. Reality is life. Where we suffocate is in the half-life of unreality, untruth, imitation, fakery, the almost-true that is not true. To be human is to live both within and beyond the narrow band of what-happens-now, in the vast regions of the past and the possible, the known and the imagined: our real world, our true Now.

The problem with most people, he felt, is that they build artificial walls around subjects and ideas. The real thinker sees the connections, grasps the essence of the life force operating in every individual instance. Why should any individual stop at poetry, or find art unrelated to science, or narrow his or her intellectual interests? The mind was designed to connect things, like a loom that knits together all of the threads of a fabric. If life exists as an organic whole and cannot be separated into parts without losing a sense of the whole, then thinking should make itself equal to the whole.

That’s why I didn’t tell you. I didn’t know how.” Her father rubbed his hand over his jaw. “God, I loved your mother. But she was very, very sick. And even so, I wouldn’t have traded a single moment of the time I had with her. Not even when she was throwing up or when she cried herself to sleep. Love isn’t Hallmark movies, Melina. It’s Jeopardy! but with categories so narrow only two people in the whole world know the answers. Have you seen my reading glasses? and Do I have a tick on my back? and Will you be there for me when it’s time for me to go?” He shook his head, laughing ruefully. “Mind you, when people say this is what your mom would have wanted for me, I don’t believe a word of it. Your mother would have come at me with a hatchet at the thought of me with some other woman. But…I also think she’d forgive me.” A small smile ghosted over his face. “Because that’s what best friends do.

To my surprise, nineteenth-century folk, always presented as Puritan and narrow-minded, turned out also to be energetic, tough, and sociable. It made me realize that there are major social and personal advantages to be had if people are capable of controlling themselves, being disciplined, and, if necessary, sacrificing themselves for the greater good. In that respect, we people of today might be able to learn more from the Victorians than we think.

Watching Nigel Farage rudely insult fellow members of the European Parliament today - the first occasion they were all assembled in Brussels since the tragic 'Brexit' referendum result - made me feel utterly ashamed to be British. Let it be known that Nigel Farage is the very epitomy of a narrow-minded 'Little Englander' who does not represent the vast majority of outward-looking people from Great Britain. His shameful and unofficial campaign to convince the British electorate to leave the European Union was peppered with lies and deceit. His populist and xenophobic rhetoric has also subsequently contributed to ugly scenes of racial abuse and hate crime directed at Eastern European nationals and ethnic minorities living and working in the UK, in the wake of the referendum result. Fellow Europeans, world citizens, let this be a wake-up call. Deny your own domestic peddlers of populism and nationalism the opportunity to follow the example of this unelected, disrespected maverick, intent on making a name for himself, for he has unwittingly unleashed a wrecking ball on Britain's future economic prosperity, cultural diversity and social harmony.

I have seen in Japan the voluntary submission of the whole people to the trimming of their minds and clipping of their freedom by their government, which through various educational agencies regulates their thoughts, manufactures their feelings, becomes suspiciously watchful when they show signs of inclining toward the spiritual, leading them through a narrow path not toward what is true but what is necessary for the complete welding of them into one uniform mass according to its own recipe. The people accept this all-pervading mental slavery with cheerfulness and pride because of their nervous desire to turn themselves into a machine of power, called the Nation, and emulate other machines in their collective worldliness.

the medium of the book tells us several things. Firstly, life is complex, and if you want to understand it, you have to set aside a fair bit of time to think deeply about it. You need to slow down. Secondly, there is a value in leaving behind your other concerns and narrowing down your attention to one thing, sentence after sentence, page after page. Thirdly, it is worth thinking deeply about how other people live and how their minds work. They have complex inner lives just like you.

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it.  Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot.  Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth.  Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags.  It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

No matter where we live, the result is the same: as people identify with increasingly narrow tribes, they begin to view those with different views as alien, not worth respecting or even treating as human. The Beyond Conflict Institute’s 2020 report, America’s Divided Mind, didn’t mince any words: “Increasingly, Americans who identify themselves as either Democrats or Republicans view one another less as fellow citizens and more as enemies who represent a profound threat to their identities.

By the second day, the song lyrics had faded, but in their place came darker irritations. Gradually, I started to become aware of a young man sitting just behind me and to the left. I had noticed him when he first entered the mediation hall, and had felt a flash of annoyance at the time: something about him, especially his beard, had struck me as too calculatedly dishevelled, as if he were trying to make a statement. Now his audible breathing was starting to irritate me, too. It seemed studied, unnatural, somehow theatrical. My irritation slowly intensified - a reaction that struck me as entirely reasonable and proportionate at the time. It was all beginning to feel like a personal attack. How much contempt must the bearded meditator have for me, I seethed silently, deliberately to decide to ruin the serenity of my meditation by behaving so obnoxiously? Experienced retreat-goers, it turns out, have a term for this phenomenon. The call it 'vipassana vendetta'. In the stillness tiny irritations become magnified into full-blown hate campaigns; the mind is so conditioned to attaching to storylines that it seizes upon whatever's available. Being on retreat had temporarily separated me from all the real causes of distress in my life, and so, apparently, I was inventing new ones. As I shuffled to my narrow bed that evening, I was still smarting about the loud-breathing man. I did let go of the vendetta eventually - but only because I'd fallen into an exhausted and dreamless sleep

My brother used to get overstimulated just like this. He’s autistic.” Her chest constricted at his words. She shouldn’t have used the word overstimulated. Most people didn’t use it. Why would they? When he narrowed his eyes, she could almost see the connections being made in his mind, the question forming there. She held her breath and hoped he wouldn’t ask. She could withhold the truth, but she’d never learned how to lie. “Are you?” Her shoulders slumped, and her throat burned with shame. She made herself nod.

So what," the Chelgrian asked, "is the point of me or anybody else writing a symphony, or anything else?" The avatar raised its brows in surprise. "Well, for one thing, you do it, it's you who gets the feeling of achievement." "Ignoring the subjective. What would be the point for those listening to it?" "They'd know it was one of their own species, not a Mind, who created it." "Ignoring that, too; suppose they weren't told it was by an AI, or didn't care." "If they hadn't been told then the comparison isn't complete; information is being concealed. If they don't care, then they're unlike any group of humans I've ever encountered." "But if you can—" "Ziller, are concerned that Minds—AIs, if you like—can create, or even just appear to create, original works of art?" "Frankly, when they're the sort of original works of art that I create, yes." "Ziller, it doesn't matter. You have to think like a mountain climber." "Oh, do I?" "Yes. Some people take days, sweat buckets, endure pain and cold and risk injury and—in some cases—permanent death to achieve the summit of a mountain only to discover there a party of their peers freshly arrived by aircraft and enjoying a light picnic." "If I was one of those climbers I'd be pretty damned annoyed." "Well, it is considered rather impolite to land an aircraft on a summit which people are at that moment struggling up to the hard way, but it can and does happen. Good manners indicate that the picnic ought to be shared and that those who arrived by aircraft express awe and respect for the accomplishment of the climbers. "The point, of course, is that the people who spent days and sweated buckets could also have taken an aircraft to the summit if all they'd wanted was to absorb the view. It is the struggle that they crave. The sense of achievement is produced by the route to and from the peak, not by the peak itself. It is just the fold between the pages." The avatar hesitated. It put its head a little to one side and narrowed its eyes. "How far do I have to take this analogy, Cr. Ziller?

All great, simple images reveal a psychic state. The house, even more than the landscape, is a "psychic state," and even when reproduced as it appears from the outside, it bespeaks intimacy. Psychologists generally, and Francoise Minkowska in particular, together with those whom she has succeeded interesting in the subject, have studied the drawing of houses made by children, and even used them for testing. Indeed, the house-test has the advantage of welcoming spontaneity, for many children draw a house spontaneously while dreaming over their paper and pencil. To quote Anne Balif: "Asking a child to draw his house is asking him to reveal the deepest dream shelter he has found for his happiness. If he is happy, he will succeed in drawing a snug, protected house which is well built on deeply-rooted foundations." It will have the right shape, and nearly always there will be some indication of its inner strength. In certain drawings, quite obviously, to quote Mme. Balif, "it is warm indoors, and there is a fire burning, such a big fire, in fact, that it can be seen coming out of the chimney." When the house is happy, soft smoke rises in gay rings above the roof. If the child is unhappy, however, the house bears traces of his distress. In this connection, I recall that Francoise Minkowska organized an unusually moving exhibition of drawings by Polish and Jewish children who had suffered the cruelties of the German occupation during the last war. One child, who had been hidden in a closet every time there was an alert, continued to draw narrow, cold, closed houses long after those evil times were over. These are what Mme. Minkowska calls "motionless" houses, houses that have become motionless in their rigidity. "This rigidity and motionlessness are present in the smoke as well as in the window curtains. The surrounding trees are quite straight and give the impression of standing guard over the house". Mme. Minkowska knows that a live house is not really "motionless," that, particularly, it integrates the movements by means of which one accedes to the door. Thus the path that leads to the house is often a climbing one. At times, even, it is inviting. In any case, it always possesses certain kinesthetic features. If we were making a Rorschach test, we should say that the house has "K." Often a simple detail suffices for Mme. Minkowska, a distinguished psychologist, to recognize the way the house functions. In one house, drawn by an eight-year-old child, she notes that there is " a knob on the door; people go in the house, they live there." It is not merely a constructed house, it is also a house that is "lived-in." Quite obviously the door-knob has a functional significance. This is the kinesthetic sign, so frequently forgotten in the drawings of "tense" children. Naturally, too, the door-knob could hardly be drawn in scale with the house, its function taking precedence over any question of size. For it expresses the function of opening, and only a logical mind could object that it is used to close as well as to open the door. In the domain of values, on the other hand, a key closes more often than it opens, whereas the door-knob opens more often than it closes. And the gesture of closing is always sharper, firmer, and briefer than that of opening. It is by weighing such fine points as these that, like Francoise Minkowska, one becomes a psychologist of houses.

What then are the benefits of being mentally flexible? Imagine a storm brewing. Intense winds are blowing hard. Stiff trees are breaking under the pressure while softer more flexible trees are bending and will rise again when the strong winds subside. Now turn this image onto human beings. People who are narrow minded, opinionated, stubborn and bullheaded are more likely to crack under pressure than people who take up a more flexible attitude towards life. It is the difference between bending and breaking under pressure.

In every interview I’m asked what’s the most important quality a novelist has to have. It’s pretty obvious: talent. Now matter how much enthusiasm and effort you put into writing, if you totally lack literary talent you can forget about being a novelist. This is more of a prerequisite than a necessary quality. If you don’t have any fuel, even the best car won’t run.The problem with talent, though, is that in most cases the person involved can’t control its amount or quality. You might find the amount isn’t enough and you want to increase it, or you might try to be frugal and make it last longer, but in neither case do things work out that easily. Talent has a mind of its own and wells up when it wants to, and once it dries up, that’s it. Of course, certain poets and rock singers whose genius went out in a blaze of glory—people like Schubert and Mozart, whose dramatic early deaths turned them into legends—have a certain appeal, but for the vast majority of us this isn’t the model we follow. If I’m asked what the next most important quality is for a novelist, that’s easy too: focus—the ability to concentrate all your limited talents on whatever’s critical at the moment. Without that you can’t accomplish anything of value, while, if you can focus effectively, you’ll be able to compensate for an erratic talent or even a shortage of it. I generally concentrate on work for three or four hours every morning. I sit at my desk and focus totally on what I’m writing. I don’t see anything else, I don’t think about anything else. … After focus, the next most important thing for a novelist is, hands down, endurance. If you concentrate on writing three or four hours a day and feel tired after a week of this, you’re not going to be able to write a long work. What’s needed of the writer of fiction—at least one who hopes to write a novel—is the energy to focus every day for half a year, or a year, or two years. … Fortunately, these two disciplines—focus and endurance—are different from talent, since they can be acquired and sharpened through training. You’ll naturally learn both concentration and endurance when you sit down every day at your desk and train yourself to focus on one point. This is a lot like the training of muscles I wrote of a moment ago. You have to continually transmit the object of your focus to your entire body, and make sure it thoroughly assimilates the information necessary for you to write every single day and concentrate on the work at hand. And gradually you’ll expand the limits of what you’re able to do. Almost imperceptibly you’ll make the bar rise. This involves the same process as jogging every day to strengthen your muscles and develop a runner’s physique. Add a stimulus and keep it up. And repeat. Patience is a must in this process, but I guarantee results will come. In private correspondence the great mystery writer Raymond Chandler once confessed that even if he didn’t write anything, he made sure he sat down at his desk every single day and concentrated. I understand the purpose behind his doing this. This is the way Chandler gave himself the physical stamina a professional writer needs, quietly strengthening his willpower. This sort of daily training was indispensable to him. … Most of what I know about writing I’ve learned through running every day. These are practical, physical lessons. How much can I push myself? How much rest is appropriate—and how much is too much? How far can I take something and still keep it decent and consistent? When does it become narrow-minded and inflexible? How much should I be aware of the world outside, and how much should I focus on my inner world? To what extent should I be confident in my abilities, and when should I start doubting myself? I know that if I hadn’t become a long-distance runner when I became a novelist, my work would have been vastly different. How different? Hard to say. But something would definitely have been different.

Honey’s Cottage Miss Honey joined Matilda outside the school gates and the two of them walked in silence through the village High Street. They passed the greengrocer with his window full of apples and oranges, and the butcher with bloody lumps of meat on display and naked chickens hanging up, and the small bank, and the grocery store and the electrical shop, and then they came out at the other side of the village on to the narrow country road where there were no people any more and very few motor-cars. And now that they were alone, Matilda all of a sudden became wildly animated. It seemed as though a valve had burst inside her and a great gush of energy was being released. She trotted beside Miss Honey with wild little hops and her fingers flew as if she would scatter them to the four winds and her words went off like fireworks, with terrific speed. It was Miss Honey this and Miss Honey that and Miss Honey I do honestly feel I could move almost anything in the world, not just tipping over glasses and little things like that . . . I feel I could topple tables and chairs, Miss Honey . . . Even when people are sitting in the chairs I think I could push them over, and bigger things too, much bigger things than chairs and tables . . . I only have to take a moment to get my eyes strong and then I can push it out, this strongness, at anything at all so long as I am staring at it hard enough . . . I have to stare at it very hard, Miss Honey, very very hard, and then I can feel it all happening behind my eyes, and my eyes get hot just as though they were burning but I don’t mind that in the least, and Miss Honey . . .

Clowns.” Clowns? “Really?” I tried to imagine a tiny Aiden crying over men and women with overly painted faces and red noses, but I couldn’t. The big guy was still facing me. His expression clear and even, as he dipped his chin. “Eh.” God help me, he’d gone Canadian on me. I had to will my face not to react at the fact he’d gone with the one word he usually used only when he was super relaxed around other people. “I thought they were going to eat me.” Now imagining that had me cracking a little smile. I slid my palm under my cheek. “How old were you? Nineteen?” Those big chocolate-colored eyes blinked, slow, slow, slow. His dark pink lips parted just slightly. “Are you making fun of me?” he drawled. “Yes.” The fractures of my grin cracked into bigger pieces. “Because I was scared of clowns?” It was like he couldn’t understand why that was amusing. But it was. “I just can’t imagine you scared of anything, much less clowns. Come on. Even I’ve never been scared of clowns.” “I was four.” I couldn’t help but snicker. “Four… fourteen, same difference.” Based on the mule-ish expression on his face, he wasn’t amused. “This is the last time that I come over to save you from the boogeyman.” Shocked out of my mind for a split second, I tried to pretend like I wasn’t, but… I was. He was joking with me. Aiden was in bed joking around. With me. “I’m sorry. I’m sorry, I was just messing with you.” I scooted one more millimeter closer to him, drawing my knees up so that they hit his thighs. “Please don’t leave yet.” “I won’t,” he said, settling on his pillow with his hands under his cheek, his eyes already drifting to a close. I didn’t need to ask him to promise not to leave me; I knew he wouldn’t if he said so. That was just the kind of man he was. “Aiden?” I whispered. “Hmm?” he murmured. “Thank you for coming in here with me.” “Uh-huh.” That big body adjusted itself just slightly before he let out a long, deep exhale. Without turning around, I laid the flashlight down behind me and aimed the beam toward the wall. He didn’t ask if I was really going to leave the flashlight on all night—or at least however long the battery lasted—instead, I just smiled at him as I took my glasses off and set them on the unused nightstand behind me. Then I tucked my hands under my cheek and watched him. “Good night. Thank you again for staying with me.” Peeking one eye open, just a narrow slit, he hummed. “Shh.” That ‘shh’ was about as close to a ‘you’re welcome’ as I was going to get. I closed my eyes with a little grin on my face. Maybe five seconds later, Aiden’s spoke up. “Vanessa?” “Hmm?” “Why was I saved on your work phone as Miranda P.?” That had my eyes snapping open. I hadn’t deleted that entry off the contacts when I quit, had I? “It’s a long, boring story, and you should go to sleep. Okay?” The “uh-huh” out of him sounded as disbelieving as it should have. He knew I was full of shit, but somehow, knowing he knew, wasn’t enough to keep me from falling asleep soon after

He stared at me. “Every person exists in their own shallow bowl, and they can’t see over the rim,” he explained. “But they think that their world is the world—the truth. When in reality, no two bowls are identical, and all people are stuck trapped in their own.” Listening to my love, I felt as if we were transported back to the trail, staring at the inky field of ghostly stars. My hair dangling off our bed and onto the hardwood floor, almost upside down, I challenged him, intoxicated. “No that’s silly. We see the color of the walls, the same.” “There is no way to prove that your blue is my blue,” he said. And sobering, I began seeing how my love’s allegory was a hard truth, very dark—how our shallow bowls, differences of perspective, account for all declarations of others’ “wrongness” (one’s own rightness), and the sense of being wronged.

In theory, the Internet provides an opportunity to widen knowledge-to see beyond screens and neighborhoods into a broader universe-and yet the first thing many people want to do is wall themselves off and broadcast how narrow-minded they are. It seems to absolutely miss the point of the experience.

We are thankful to come here for rest, sir," said Jenny. "You see, you don't know what the rest of this place is to us; does he, Lizzie? It's the quiet, and the air." "The quiet!" repeated Fledgeby, with a contemptuous turn of his head towards the City's roar. "And the air!" with a "Poof!" at the smoke. "Ah!" said Jenny. "But it's so high. And you see the clouds rushing on above the narrow streets, not minding them, and you see the golden arrows pointing at the mountains in the sky from which the wind comes, and you feel as if you were dead." The little creature looked above her, holding up her slight transparent hand. "How do you feel when you are dead?" asked Fledgeby, much perplexed. "Oh, so tranquil!" cried the little creature, smiling. "Oh, so peaceful and so thankful! And you hear the people who are alive, crying, and working, and calling to one another down in the close dark streets, and you seem to pity them so! And such a chain has fallen from you, and such a strange good sorrowful happiness comes upon you!" Her eyes fell on the old man, who, with his hands folded, quietly looked on. "Why it was only just now," said the little creature, pointing at him, "that I fancied I saw him come out of his grave! He toiled out at that low door so bent and worn, and then he took his breath and stood upright, and looked all round him at the sky, and the wind blew upon him, and his life down in the dark was over!—Till he was called back to life," she added, looking round at Fledgeby with that lower look of sharpness. "Why did you call him back?" "He was long enough coming, anyhow," grumbled Fledgeby. "But you are not dead, you know," said Jenny Wren. "Get down to life!" Mr Fledgeby seemed to think it rather a good suggestion, and with a nod turned round. As Riah followed to attend him down the stairs, the little creature called out to the Jew in a silvery tone, "Don't be long gone. Come back, and be dead!" And still as they went down they heard the little sweet voice, more and more faintly, half calling and half singing, "Come back and be dead, Come back and be dead!

MOST legislators have been men of inferior capacity whom chance exalted over their fellows, and who took counsel almost exclusively of their own prejudices and whims. It would seem that they had not even a sense of the greatness and dignity of their work: they amused themselves by framing childish institutions, well devised indeed to please small minds, but discrediting their authors with people of sense. They flung themselves into useless details; and gave their attention to individual interests: the sign of the narrow genius, which grasps things piecemeal and cannot take a general view. Some of them have been so affected as to employ another language than the vernacular-a ridiculous thing in a framer of laws; for how can they be obeyed if they are not known? They have often abolished needlessly those which were already established-that is to say, they have plunged nations into the confusion which always accompanies change. It is true that, by reason of some extravagance springing rather from the nature than from the mind of man, it is sometimes necessary to change certain laws. But the case is rare; and when it happens it requires the most delicate handling; much solemnity ought to be observed, and endless precautions taken, in order to lead the people to the natural conclusion that the laws are most sacred, since so many formalities are necessary to their abrogation. Often they have made them too subtle, following logical instead of natural equity. As a consequence such laws have been found too severe; and a spirit of justice required that they should be set aside; but the cure was as bad as the disease. Whatever the laws may be, obedience to them is necessary; they are to be regarded as the public conscience, with which all private consciences ought to be in conformity. (Letter #79)

Many of us draw lines which we intend never to cross. But life tests our resolve, mercilessly at times, and a foot budges, nudged past that thinly-drawn line. So we draw another, resolving never to cross this one. Days grow dark and fog creeps in to blind our view, clouding the reason for the line’s existence from our minds. We draw another mark, ashamed that the last was crossed with less coaxing than we imagined it would require. Shadows and doubts give further need to draw a new line, and then another and another. Lines, I think, are too slim and obscure to be dependable deterrents for behavior. Too often, too easily, people stumble into places they later regret entering. What, then, keeps some individuals from crossing those narrow lines? It is the power of values. For if a person possessing values were to step one foot outside their line, they would be forced to release hands with those inflexible values and consciously abandon them. But their values are persuasive, keeping a tight grip, warding off the luring temptations beckoning one to test the line. Thus values maintained keep a person safely away from areas they dare not travel, steering a life between the lines, enhancing willpower and shaping mighty strength of character.

Those are precisely the kind of people who murdered Miss Saeki’s childhood sweetheart. Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it’s important to know what’s right and what’s wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form and continue to thrive.

Prejudice walking to and fro in flesh and blood is my horror, and, alas, a phenomenon so common; and people plume themselves so much upon their prejudices, as signs of decision of character and greatness of mind, nay, of true patriotism; and all the while they are simply the product of narrowness of intellect, and narrowness of heart.

On one hand, those with wandering, defocused, childlike minds seem to be the most creative; on the other, it seems to be analysis and application that’s important. The answer to this conundrum is that creative people need both … The key to creativity is being able to switch between a wide-open, playful mind and a narrow analytical frame.

I hurried over to Conrad, walking so fast I kicked up sand behind me. “Hey, I’m gonna get a ride,” I said breathlessly. The blond Red Sox girl looked me up and down. “Hello,” she said. Conrad said, “With who?” I pointed at Cam. “Him.” “You’re not riding with someone you don’t even know,” he said flatly. “I do so know him. He’s Sextus.” He narrowed his eyes. “Sex what?” “Never mind. His name is Cam, he’s studying whales, and you don’t get to decide who I ride home with. I was just letting you know, as a courtesy. I wasn’t asking for your permission.” I started to walk away, but he grabbed my elbow. “I don’t care what he’s studying. It’s not gonna happen,” he said casually, but his grip was tight. “If you want to go, I’ll take you.” I took a deep breath. I had to keep cool. I wasn’t going to let him goad me into being a baby, not in front of all these people. “No, thanks,” I said, trying to walk away again. But he didn’t let go. “I thought you already had a boyfriend?” His tone was mocking, and I knew he’d seen through my lie the night before. I wanted so badly to throw a handful of sand in his face. I tried to twist out of his grip. “Let go of me! That hurts!” He let go immediately, his face red. It didn’t really hurt, but I wanted to embarrass him the way he was embarrassing me. I said loudly, “I’d rather ride with a stranger than with someone who’s been drinking!” “I’ve had one beer,” he snapped. “I weigh a hundred and seventy-five pounds. Wait half an hour and I’ll take you. Stop being such a brat.” I could feel tears starting to spark my eyelids. I looked over my shoulder to see if Cam was watching. He was. “You’re an asshole,” I said. He looked me dead in the eyes and said, “And you’re a four-year-old.” As I walked away, I heard the girl ask, “Is she your girlfriend?” I whirled around, and we both said “No!” at the same time. Confused, she said, “Well, is she your little sister?” like I wasn’t standing right there. Her perfume was heavy. It felt like it filled all the air around us, like we were breathing her in. “No, I’m not his little sister.” I hated this girl for being a witness to all this. It was humiliating. And she was pretty, in the same kind of way Taylor was pretty, which somehow made things worse. Conrad said, “Her mom is best friends with my mom.” So that was all I was to him? His mom’s friend’s daughter? I took a deep breath, and without even thinking, I said to the girl, “I’ve known Conrad my whole life. So let me be the one to tell you you’re barking up the wrong tree. Conrad will never love anyone as much as he loves himself, if you know what I mean-“ I lifted up my hand and wiggled my fingers. “Shut up, Belly,” Conrad warned. The tops of his ears were turning bright red. It was a low blow, but I didn’t care. He deserved it. Red Sox girl frowned. “What is she talking about, Conrad?” To her I blurted out, “Oh, I’m sorry, do you not know what the idiom ‘barking up the wrong tree’ means?” Her pretty face twisted. “You little skank,” she hissed. I could feel myself shrinking. I wished I could take it back. I’d never gotten into a fight with a girl before, or with anyone for that matter. Thankfully, Conrad broke in then and pointed to the bonfire. “Belly, go back over there, and wait for me to come get you,” he said harshly. That’s when Jeremiah ambled over. “Hey, hey, what’s going on?” he asked, smiling in his easy, goofy way. “Your brother is a jerk,” I said. “That’s what’s going on.” Jeremiah put his arm around me. He smelled like beer. “You guys play nice, you hear?” I shrugged out of his hold and said, “I am playing nice. Tell your brother to play nice.” “Wait, are you guys brother and sister too?” the girl asked. Conrad said, “Don’t even think about leaving with that guy.

In order to assimilate the culture of the oppressor and venture into his fold, the colonized subject has to pawn some of his own intellectual possessions. For instance, one of the things he has had to assimilate is the way the colonialist bourgeoisie thinks. This is apparent in the colonized intellectual's inaptitude to engage in dialogue. For he is unable to make himself inessential when confronted with a purpose or idea. On the other hand, when he operates among the people he is constantly awestruck. He is literally disarmed by their good faith and integrity. He is then constantly at risk of becoming a demagogue. He turns into a kind of mimic man who nods his assent to every word by the people, transformed by him into an arbiter of truth. But the fellah, the unemployed and the starving do not lay claim to truth. They do not say they represent the truth because they are the truth in their very being. During this period the intellectual behaves objectively like a vulgar opportunist. His maneuvering, in fact, is still at work. The people would never think of rejecting him or cutting the ground from under his feet. What the people want is for everything to be pooled together. The colonized intellectual's insertion into this human tide will find itself on hold because of his curious obsession with detail. It is not that the people are opposed to analysis. They appreciate clarification, understand the reasoning behind an argument, and like to see where they are going. But at the start of his cohabitation with the people the colonized intellectual gives priority to detail and tends to forget the very purpose of the struggle - the defeat of colonialism. Swept along by the many facets of the struggle, he tends to concentrate on local tasks, undertaken zealously but almost always too pedantically. He does not always see the overall picture. He introduces the notion of disciplines, specialized areas and fields into that awesome mixer and grinder called a people's revolution. Committed to certain frontline issues he tends to lose sight of the unity of the movement and in the event of failure at the local level he succumbs to doubt, even despair. The people, on the other hand, take a global stance from the very start. "Bread and land: how do we go about getting bread and land?" And this stubborn, apparently limited, narrow-minded aspect of the people is finally the most rewarding and effective model.

...moral and religious education, and especially the education a child receives at home, where parents are allowed - even expected - to determine for their children what counts as truth and falsehood, right and wrong. Children, I'll argue, have a human right not to have their minds crippled by exposure to other people's bad ideas - no matter who these other people are. parents, correspondingly, have no God-given license to enculturate their children in whatever ways they personally choose: no right to limit the horizons of their children's knowledge, to bring them up in an atmosphere of dogma and superstition, or to insist they follow the straight and narrow paths of their own faith. In short, children have a right not to have their minds addled by nonsense, and we as a society have a duty to protect them from it. So we should no more allow parents to teach their children to believe, for example, in the literal truth of the Bible or that the planets rule their lives, than we should allow parents to knock their children's teeth out or lock them in a dungeon.

Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.

It is the continual and stupendous dead pressure of this inhuman upon the living human under which the modern world is groaning. Not merely the subject races, but you who live under the delusion that you are free, are every day sacrificing your freedom and humanity to this fetich of nationalism, living in the dense poisonous atmosphere of world-wide suspicion and greed and panic. I have seen in Japan the voluntary submission of the whole people to the trimming of their minds and clipping of their freedom by their government, which through various educational agencies regulates their thoughts, manufactures their feelings, becomes suspiciously watchful when they show signs of inclining toward the spiritual, leading them through a narrow path not toward what is true but what is necessary for the complete welding of them into one uniform mass according to its own recipe. The people accept this all-pervading mental slavery with cheerfulness and pride because of their nervous desire to turn themselves into a machine of power, called the Nation, and emulate other machines in their collective worldliness.

It’s clear that if we use the mind attentively, mental power is increased, and if we concentrate the mind in the moment, it is easier to coordinate mind and body. But in terms of mind and body unity, is there something we can concentrate on that will reliably aid us in discovering this state of coordination? In Japan, and to some degree other Asian countries, people have historically focused mental strength in the hara (abdomen) as a way of realizing their full potential. Japan has traditionally viewed the hara as the vital center of humanity in a manner not dissimilar to the Western view of the heart or brain. I once read that years ago Japanese children were asked to point to the origin of thoughts and feelings. They inevitably pointed toward the abdominal region. When the same question was asked of American children, most pointed at their heads or hearts. Likewise, Japan and the West have commonly held differing views of what is physical power or physical health, with Japan emphasizing the strength of the waist and lower body and Western people admiring upper body power. (Consider the ideal of the sumo wrestler versus the V-shaped Western bodybuilder with a narrow waist and broad shoulders.) However, East and West also hold similar viewpoints regarding the hara, and we’re perhaps not as dissimilar as some might imagine. For instance, hara ga nai hito describes a cowardly person, “a person with no hara.” Sounds similar to our saying that so-and-so “has no guts,” doesn’t it?

Narrow-minded people do not let you take advantage; they have ill thoughts, they are cheaters, and liars, they are friends of evils. They do not want to see peace, harmony, integration, tolerance, respect, honor, and love towards all people. Keep distance from those; they are harmful, not only for you but also for the entire society. Say nothing to them; just pray for them.

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

Narrow-minded people do not let you take advantage; they have ill thoughts, they are cheaters, and liars, they are friends of evils. They do not want to see the peace, harmony, integration, tolerance, respect, honour and love towards all people. Keep distance from those; they are harmful, not only for you but also for the entire society. Say nothing to them, only pray for them.

Take control and responsibility for your actions instead of caring so much about what other people think. Right now, your relationship is narrow, like a triangle, and pierces your heart, but at least a dodecahedron is closer to a circle than an octagon, right? The deeper and more varied relationships you have, the rounder your mind will be, and the less the angles will pierce you. You will be just fine.

THE WISDOM OF SURRENDER It is the quality of your consciousness at this moment that is the main determinant of what kind of future you will experience, so to surrender is the most important thing you can do to bring about positive change. Any action you take is secondary. No truly positive action can arise out of an unsurrendered state of consciousness. To some people, surrender may have negative connotations, implying defeat, giving up, failing to rise to the challenges of life, becoming lethargic, and so on. True surrender, however, is something entirely different. It does not mean to passively put up with whatever situation you find yourself in and to do nothing about it. Nor does it mean to cease making plans or initiating positive action. SURRENDER IS THE SIMPLE but profound wisdom of yielding to rather than opposing the flow of life. The only place where you can experience the flow of life is the Now, so to surrender is to accept the present moment unconditionally and without reservation. It is to relinquish inner resistance to what is. Inner resistance is to say “no” to what is, through mental judgment and emotional negativity. It becomes particularly pronounced when things “go wrong,” which means that there is a gap between the demands or rigid expectations of your mind and what is. That is the pain gap. If you have lived long enough, you will know that things “go wrong” quite often. It is precisely at those times that surrender needs to be practiced if you want to eliminate pain and sorrow from your life. Acceptance of what is immediately frees you from mind identification and thus reconnects you with Being. Resistance is the mind. Surrender is a purely inner phenomenon. It does not mean that on the outer level you cannot take action and change the situation. In fact, it is not the overall situation that you need to accept when you surrender, but just the tiny segment called the Now. For example, if you were stuck in the mud somewhere, you wouldn't say: “Okay, I resign myself to being stuck in the mud.” Resignation is not surrender. YOU DON'T NEED TO ACCEPT AN UNDESIRABLE OR UNPLEASANT LIFE SITUATION. Nor do you need to deceive yourself and say that there is nothing wrong with it. No. You recognize fully that you want to get out of it. You then narrow your attention down to the present moment without mentally labeling it in any way. This means that there is no judgment of the Now. Therefore, there is no resistance, no emotional negativity. You accept the “isness” of this moment. Then you take action and do all that you can to get out of the situation. Such action I call positive action. It is far more effective than negative action, which arises out of anger, despair, or frustration. Until you achieve the desired result, you continue to practice surrender by refraining from labeling the Now

In fact I had no historical consciousness in those days, and no interest in acquiring one. It struck me as narrow-minded to privilege historical events, simply because things happened to have worked out that way. Why be a slave to the arbitrary truth? I didn't care about truth; I cared about beauty. It took me many years – it took the experience of lived time – to realize that they really are the same thing.

The state legislatures, as Madison and many another viewed them, had become a babel of narrow-minded parochial concerns, their members men of selfish interests and untutored understanding, oblivious of minority rights, passing unjust laws (such as legal tender acts whereby debts people owed each other could be paid in worthless currency), and all unchecked by any overriding vision of the public good or what it might consist of.

Why is it necessary to everyone to read the classics? Shouldn't only specialists spend their time on these texts, with other people devoting their efforts to particular interests of their own? Actually, it is precisely because these works are intended for *all* that they have become classics. They have been tried and tested and deemed valuable for the general culture --- the way in which people live their lives. They have been found to enhance and elevate the consciousness of all sorts and conditions of people who study them, to lift their readers out of narrowness or provincialism into a wider vision of humanity. Further, they guard the truths of the human heart from the faddish half-truths of the day by straightening the mind and imagination and enabling their readers to judge for themselves. In a word, they lead those who will follow into a perception of the fullness and complexity of reality.

Christian missions to India imply that India is a land of heathens, and, therefore, stands on the same level with the Andaman or the Fiji Islands. That a country which has been recognised in all ages the world over as the mother of all religions and the cradle of civilisation should be considered as pagan, shows how much ignorance prevails in Christendom. Since the Parliament of Religions, I have been studying Christian institutions, and I have also studied the way in which the Christian ministers and the missionaries are manufactured in this country, and have learned to pity them. We must not blame them too severely, because their education is too narrow to make them broad-minded. I grant that they are good-hearted, that they are good husbands and often fathers of large families, but generally they are very ignorant, especially of the history of civilisation and of the philosophy of religion of India. Most of them do not even know the history of ancient India. We know that in this age of competition, centralisation, and monopoly, very many people are forced out of business. The English say, 'The fool of the family goes into the Church'; so that when a youth is unable to make a living, he takes to missionary work, goes to India, and helps to introduce among the Hindus the doctrines of his church, which have long since been exploded by science.

But there’s one thing I want you to remember, Kafka. Those are exactly the kind of people who murdered Miss Saeki’s childhood sweetheart. Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it’s important to know what’s right and what’s wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form, and continue to thrive. They’re a lost cause, and I don’t want anyone like that coming in here.” Oshima points at the stacks with the tip of his pencil. What he means, of course, is the entire library. “I wish I could just laugh off people like that, but I can’t.

The markets of my memory were city markets, London markets, crammed into narrow streets or cobbled squares, with hoarse-voiced vendors hawking their wares and all around me the relentless press of people, people everywhere. It was a pleasant change to see the bright-striped awnings gaily ringing around the weathered market cross, and the sunlight beating cheerfully down upon the market square. There were crowds here too, to be sure, but these were friendly country folk, their voices clear and plain, with honest faces scrubbed red by the wind and weather. "What do you think?" Rachel asked me. I could only gape, wide-eyed, like an entranced child, and she laughed her lovely musical laugh, grabbing my hand to lead me down into the thick of the crowd. We were jostled and bumped, but I found I did not mind it, and to my amazement I heard myself laughing as the final shreds of oppression fell away from me. The breeze lifted my hair and the sun warmed my face, and I felt suddenly, gloriously alive.

They were liberating Harrisonville, showing the hypocrites and phonies and $$$-squirrelers and chokeragged Yesmen some puffed-up balls. They were widening the mental horizons of a town more narrow-minded than its streets; they were missionaries laboring amon their bloodkin: montheytheistic theocentric cousins and uncles who swore allegiance to Uncle Sam, Jim Crow, Oral Roberts, and Dale Carnegie; they were waging their impudent revolution against people they'd cowedly called "sir" all their teenage lives.

But you’re bisexual,” Juliet said, and it was brave of her to make the distinction. “You’re either straight or gay to most people,” Dev said, “and if a guy touches another guy he’s gay, period.” Nathaniel drew away from Micah enough to say, “Just like a lot of the gay community thinks a man who touches a woman isn’t gay enough. They think bisexual means you haven’t made up your mind or won’t admit the truth.” “Really?” Juliet said. He nodded. “The gay community can be just as narrow-minded as the straight community.

That’s close,” Francis said. “I’m using a small fish to catch a larger one and fear mine will slip the hook and join the school, swimming happily away and forgetting all about his assignment.” “Wait a minute.” Trumpet swung his legs around to sit upright at the edge of the bed, spilling more ale in the process. “Are you suggesting Tom might become one of the people he was sent to investigate? That he might honestly become one of those narrow-minded Puritans?” “Yes,” Francis said. “I fear that is precisely what is happening.

Before the words convey their specific meaning, the medium of the book tells us several things. Firstly, life is complex, and if you want to understand it, you have to set aside a fair bit of time to think deeply about it. You need to slow down. Secondly, there is a value in leaving behind your other concerns and narrowing down your attention to one thing, sentence after sentence, page after page. Thirdly, it is worth thinking deeply about how other people live and how their minds work. They have complex inner lives just like you.

When I had been writing food reviews for a number of years, there were so many restaurants and individual dishes in my brainpan that when people asked for a recommendation, I couldn’t think of a single restaurant where I’d ever actually eaten. But if the person could narrow it down to, say, Indian, I might remember one lavish Indian palace, where my date had asked the waiter for the Rudyard Kipling sampler and later for the holy-cow tartare. Then a number of memories would come to mind, of other dates and other Indian restaurants.

Postmoderns often accuse Christians of being narrow and closed-minded. But postmodernism is itself confined within a particular strand of Western intellectual history. Thus postmodernists are just as restricted by their own historical horizons as the more traditional people whom they tend to look down on. And they are just as exclusive as anyone else in insisting that their view captures the way things really are. In short, the same reasoning that postmodernists use to debunk traditional concepts of truth applies to their own views. Some

Obama and members of his administration constantly disparaged the motives for my opposition to the deal in briefings to the press. To them, I was a narrow-minded small-time politician maneuvering for my personal political survival. One even briefed an American journalist that I was little more than a “chickenshit.” This from people who never risked their lives a day on a battlefield and whose political survival in America’s presidential system could be challenged only once in four years and not every week, as in Israel’s parliamentary system.

The search for this inner truth is the search for beauty. People whose vision does not penetrate beyond the narrow limits of the commonplace, and to whom a cabbage is but a vulgar vegetable, are surprised if they see a beautiful picture painted of one, and say that the artist has idealised it, meaning that he has consciously altered its appearance on some idealistic formula; whereas he has probably only honestly given expression to a truer, deeper vision than they had been aware of. The commonplace is not the true, but only the shallow, view of things. [...] Our moments of peace are, I think, always associated with some form of beauty, of this spark of harmony within corresponding with some infinite source without. [...]. In moments of beauty (for beauty is, strictly speaking, a state of mind rather than an attribute of certain objects [...]) we seem to get a glimpse of this deeper truth behind the things of sense. And who can say but that this sense, dull enough in most of us, is not an echo of a greater harmony existing somewhere the other side of things, that we dimly feel through them, evasive though it is

Western society has in the past few decades taken a great step forward, which gives its members a perhaps unparalleled opportunity. This has been due to the final recognition of the way in which people can be (and are) conditioned to believe virtually anything. Although this knowledge existed earlier, it was confined to a few, and was taught to relatively small groups, because it was considered subversive. Once, however, the paradox of change of 'faith' began to disturb Western scientists in the Korean war, they were not long in explaining - even in replicating - the phenomenon. As with so many other discoveries, this one had to wait for its acceptance until there was no other explanation. Hence, work which Western scientists could have done a century or more earlier was delayed. Still, better late than never. What remains to be done is that the general public should absorb the facts of mind-manipulation. Failure to do so has resulted in an almost free field for the cults which are a bane of Western existence. In both East and West, the slowness of absorption of these facts has allowed narrow, political, religious and faddish fanaticism to arise, to grow and to spread without the necessary 'immunization'. In illiberal societies it is forbidden to teach these facts. In liberal ones, few people are interested: but only because mind-manipulation is assumed to be something that happens to someone else, and people are selfish in many ways, though charitable in others. Yet the reality is that most people are touched by one or other of an immense range of conditioned beliefs, fixations, even which take the place of truth and are even respected because 'so-and-so is at least sincere.' Naturally such mental sets are not to be opposed. Indeed they thrive on opposition. They have to be explained and contained. The foregoing remarks will not 'become the property' of the individual or the group on a single reading. An unfamiliar and previously untaught lesson, especially when it claims careful attention and remembering, will always take time to sink in. This presentation, therefore, forms a part of materials which need to be reviewed at intervals. Doing this should enable one to add a little ability and to receive a minute quality of understanding each time.

and I want you all to remember—that you must not dream yourselves back to the times before the war, but the dream for you all, young and old, must be to create an ideal of human decency, and not a narrow-minded and prejudiced one. That is the great gift our country hungers for, something every little peasant boy can look forward to, and with pleasure feel he is a part of—something he can work and fight for. Surely that gift—the gift of a world of human decency—is the one that all countries hunger for still. I hope that this story of Denmark, and its people, will remind us all that such a world is possible.

Now I had to discover that people in the world were no less proud of their bad manners, their meager culture, their coarse, loud humor, the dull-witted shrewdness with which they kept themselves to practical, egotistic goals. They regarded themselves as no less precious, sanctified, and elect in their narrow-minded crudity than the most affected Waldzell show-off could ever have done. They laughed at me or patted me on the back, but a good many of them reacted to the alien, Castalian qualities in me with the outright enmity that the vulgar always have for everything finer. And I was determined to take their dislike as a distinction.

The ego-feeling we are aware of now is thus only a shrunken vestige of a far more extensive feeling – a feeling which embraced the universe and expressed an inseparable connection of the ego with the external world. If we may suppose that this primary ego-feeling has been preserved in the minds of many people – to a greater or lesser extent – it would co-exist like a sort of counterpart with the narrower and more sharply outlined ego-feeling of maturity, and the ideational content belonging to it would be precisely the notion of limitless extension and oneness with the universe – the same feeling as that described by my friend as “oceanic.

Another eminent psychologist, Dr. Aaron Antonovsky, an Israeli medical sociologist, has also attempted to pin down the key psychological traits that allowed some to withstand extreme stress while others did not. He focused on Holocaust survivors and narrowed the search down to three traits that together add to having a sense of coherence: comprehensibility, manageability and meaningfulness. So “hardy” people have a belief that their situation has inherent meaning that they can commit themselves to, that they can manage their life and that their situation is understandable—that it is basically comprehensible, even if it seems chaotic and out of control.

You’ve been paying close attention, haven’t you?” she asks, like she just read my mind. But she’s not talking about me looking at her face. “I like to observe people,” I say slyly. “Maybe you were cut out for Candor, Four, because you’re a terrible liar.” I set my hand down next to hers and lean closer. “Fine.” Her long, narrow nose is no longer swollen from the attack, and neither is her mouth. She has a nice mouth. “I watched you because I like you. And…don’t call me ‘Four,’ okay? It’s…nice. To hear my name again.” She looks momentarily bewildered. “But you’re older than I am…Tobias.” It sounds so good when she says it. Like it’s nothing to be ashamed of.

Thought Control * Require members to internalize the group’s doctrine as truth * Adopt the group’s “map of reality” as reality * Instill black and white thinking * Decide between good versus evil * Organize people into us versus them (insiders versus outsiders) * Change a person’s name and identity * Use loaded language and clichés to constrict knowledge, stop critical thoughts, and reduce complexities into platitudinous buzzwords * Encourage only “good and proper” thoughts * Use hypnotic techniques to alter mental states, undermine critical thinking, and even to age-regress the member to childhood states * Manipulate memories to create false ones * Teach thought stopping techniques that shut down reality testing by stopping negative thoughts and allowing only positive thoughts. These techniques include: * Denial, rationalization, justification, wishful thinking * Chanting * Meditating * Praying * Speaking in tongues * Singing or humming * Reject rational analysis, critical thinking, constructive criticism * Forbid critical questions about leader, doctrine, or policy * Label alternative belief systems as illegitimate, evil, or not useful * Instill new “map of reality” Emotional Control * Manipulate and narrow the range of feelings—some emotions and/or needs are deemed as evil, wrong, or selfish * Teach emotion stopping techniques to block feelings of hopelessness, anger, or doubt * Make the person feel that problems are always their own fault, never the leader’s or the group’s fault * Promote feelings of guilt or unworthiness, such as: * Identity guilt * You are not living up to your potential * Your family is deficient * Your past is suspect * Your affiliations are unwise * Your thoughts, feelings, actions are irrelevant or selfish * Social guilt * Historical guilt * Instill fear, such as fear of: * Thinking independently * The outside world * Enemies * Losing one’s salvation * Leaving * Orchestrate emotional highs and lows through love bombing and by offering praise one moment, and then declaring a person is a horrible sinner * Ritualistic and sometimes public confession of sins * Phobia indoctrination: inculcate irrational fears about leaving the group or questioning the leader’s authority * No happiness or fulfillment possible outside the group * Terrible consequences if you leave: hell, demon possession, incurable diseases, accidents, suicide, insanity, 10,000 reincarnations, etc. * Shun those who leave and inspire fear of being rejected by friends and family * Never a legitimate reason to leave; those who leave are weak, undisciplined, unspiritual, worldly, brainwashed by family or counselor, or seduced by money, sex, or rock and roll * Threaten harm to ex-member and family (threats of cutting off friends/family)

But there’s one thing I want you to remember, Kafka. Those are exactly the kind of people who murdered Miss Saeki’s childhood sweetheart. Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it’s important to know what’s right and what’s wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form, and continue to thrive. They’re a lost cause,

But these old people in front of her tonight, they weren’t the future. They belonged to the past, and Margo had learned from bitter experience—not just with her mother, but with a whole generation of aunts and uncles and family friends and neighbors and acquaintances—that very few of them were willing to examine their fundamental beliefs about gender, let alone revise them so they could make room for trans people in their hearts and minds. It had gotten to the point where she had stopped even trying to argue with her older relatives; it just wasn’t worth the effort and the heartache. You just had to wait them out. They’d be gone before too long, taking their narrow-minded, uncharitable ideas along with them.

The flower-covered grave of the saint in the inner room could be seen dimly through the narrow doorway. In front of it was a wide vestibule where about two dozen people were seated in a circle. One of them was singing lustily some Persian verses, while others kept the time by clapping their hands; they joined in the refrain which was sung in chorus. Like rising tidal waves, the tempo of the singing was getting faster and faster, the clapping became more frantic and heads rolled from side to side, keeping time with the tempestuous melody. Eyes were closed and everyone was lost in the surging waves of emotion that seemed to flow out of the Sufistic poetry of the great Roomi. Then, to his amazement Anwar saw a man in the centre of the crowd open his eyes and stare vacantly. For a moment this man was silent, ominously silent and motionless in the midst of the emotional storm that raged around him. Then he was caught by a sudden frenzy, his whole body quivered and moved, beating time to the song which by now had reached a weird and frightening crescendo, faster and faster, louder and louder. The man's hands rose high in the air and as if clutching at an unseen rope, he raised himself and started to dance, wildly, ecstatically, tearing his clothes and pulling his hair, completely unselfconscious and unrestrained, oblivious of everything by some mysterious inner urge that demanded expression in this wild manner. And then the song died on the lips of the singer, the waves of emotion receded and in the ghostly silence that descended upon the assembly the standing figure of the man in the centre which looked inspired and hallowed a moment ago, suddenly appeared ridiculous and grotesque. For a few moments he stood as if poised for another outburst of frenzy. Then, deprived of the emotional support of the song, his knees sagged and he collapsed to the ground. For several minutes Anwar was speechless; so great had the effect of this spectacle been on him. His pulse beat faster, his mind was in a whirl and, as the song stopped, he felt a gnawing emptiness in his bowels. This then was Qawwali, the ecastatic ritual of the Persian Sufis.

Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts as much as their brothers do; they suffer from too rigid a constraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

I practiced law for five years and that gives you insight into a certain mind-set that maybe a lot of writers haven’t had firsthand access to. There’s an almost casual cruelty, a very low level of overall awareness, but sometimes there’s also knowledge that real damage is being done—this attitude of “Oh, what the hell,” this kind of moral cognitive dissonance. These are people who have never missed a meal. It’s an unknowingness, an unawareness . . . Many people were operating from a very narrow range of experience, and yet they had complete faith in it. Their way was the correct way, the only way. They had virtually no awareness of any other way of life except in terms of demonizing things . . . It’s an extremely blindered experience of the world.

and drew her strength directly from our magickal Oklahoma earth. “U-we-tsi-a-ge-ya, it seems I need help at the lavender booth. I simply cannot believe how busy we are.” Grandma had barely spoken when a nun hurried up. “Zoey, Sister Mary Angela could use your help filling out cat adoption forms.” “I’ll help you, Grandma Redbird,” Shaylin said. “I love the smell of lavender.” “Oh, honey, that would be so sweet of you. First, could you run to my car and get into the trunk. There is another box of lavender soaps and sachets tucked back there. Looks like I’m going to sell out completely,” Grandma said happily. “Sure thing.” Shaylin caught the keys Grandma tossed to her and hurried toward the main exit of the school grounds which led to the parking lot, as well as the tree-lined road that joined Utica Street. “And I’ll call my momma. She said just let her know if we get too busy over here. She and the PTA moms will be back here in a sec,” said Stevie Rae. “Grandma, do you mind if I give Street Cats a hand? I’ve been dying to check out their new litter of kittens.” “Go on, u-we-tsi-a-ge-ya. I think Sister Mary Angela has been missing your company.” “Thanks, Grandma.” I smiled at her. Then I turned to Stevie Rae. “Okay, if your mom’s group is coming back, I’m gonna go help the nuns.” “Yeah, no problem.” Stevie Rae, shielding her eyes and peering through the crowd, added, “I see her now, and she’s got Mrs. Rowland and Mrs. Wilson with her.” “Don’t worry. We can handle this,” Shaunee said. “’Kay,” I said, grinning at both of them. “I’ll be back as soon as I can.” I left the cookie booth and noticed Aphrodite, clutching her big purple Queenies cup, was right on my heels. “I thought you didn’t want a lecture from the nuns.” “Better than a lecture from PTA moms.” She shuddered. “Plus, I like cats more than people.” I shrugged. “Okay, whatever.” We’d only gotten partway to the Street Cats tent when Aphrodite slowed way down. “Seriously. Effing. Pathetic.” She was muttering around her straw, narrowing her eyes, and glaring. I followed her gaze and joined her frown. “Yeah, no matter how many times I see them together, I still don’t get it.” Aphrodite and I had stopped to watch Shaunee’s ex-Twin BFF, Erin, hang all over Dallas. “I really thought she was better than that.” “Apparently not,” Aphrodite said. “Eeew,” I said, looking away from their way too public display of locked lips. “I’m telling you, there’s not enough booze in Tulsa to make watching those two suck face okay.” She made a gagging sound, which changed to a snort and a laugh. “Check out the wimple, twelve o’clock.” Sure enough, there was a nun I vaguely recognized as Sister Emily (one of the more uptight of the nuns) descending on the too-busy-with-their-tongues-to-notice couple. “She looks serious,” I said. “You know, a nun may very well be the direct opposite of an aphrodisiac. This should be entertaining. Let’s watch.” “Zoey! Over here!” I looked from the train wreck about to happen to see Sister Mary Angela waving me over to her.

I can’t find out anything, but I’ve put together a network. I’ll find her.” “The thing is, she doesn’t want to be found. That isn’t going to make things any easier.” He didn’t want to ask, but he had to know. “Why doesn’t she want to be found?” “Because you’re marrying Audrey at Christmas,” Colby said simply. “I’m not marrying Audrey,” came the sort reply. “I never meant to marry Audrey. She outflanked me while I was getting used to the idea of being a media snack.” “Well, Cecily doesn’t know that,” Colby replied. “Great,” he muttered. “That’s just great. I leave the country and come home to find myself engaged to a woman I wouldn’t have, at any price!” “That’s not the only reason Cecily left,” Colby said tersely. “She knew you wouldn’t forgive her for not telling you about Matt Holden.” Tate ran a hand through his hair, missing the former length of it. “I’ve had a rough few weeks.” “So has she,” the other man said curtly. “She could have told me about my mother and Holden!” “Cecily gives her word and keeps it. There aren’t a lot of people on the planet who could make that claim. She promised the senator she wouldn’t tell you anything.” The senator. His father. Tate paced with the phone to his ear, his mind busy with possible places she might have gone to. “She might have told my mother where she was going.” “I’d bet good money that she didn’t,” Colby returned immediately. “She doesn’t want you to find her.” Tate stopped pacing. He scowled. “She doesn’t want me to find her?” “Actually, she doesn’t want any of us to find her. Especially you.” Tate’s eyes narrowed thoughtfully. “Any particular reason for that? Other than what I already know?” “Oh, boy.” Colby made a rough sound in his throat. “I still don’t think I should tell you. But if something should happen to her…” “Damn you, tell me!” Colby took a breath and went for broke. “All right. Cecily’s pregnant. That’s why she ran.” “You son of a bitch!” The phone slammed down so hard that Colby shuddered at the noise. He put the receiver down with a grimace. He shouldn’t have blown Cecily’s cover. But what else could he do? She was pregnant and alone and an attempt had been made on her life. It Tate wasn’t told, and Cecily was hurt or lost the baby, he might never get over it. That went double for Tate.

It is their usual reaction; they employ not words and reasoned conversation or discourse to resolve problems, but the truncheon, the jackbooted foot, or the gun. Sophistication requires more competence and skill than mere thuggery. It is a harder, loftier charge to be civilised than to let the beast in man devour man. The enlightened mind knows that all is challengeable, questions all, and thus, learns and grows. The weak, narrow mind makes its beliefs – whatever form they take – sacrosanct, defending them with violence if necessary. Political extremists, much like religious zealots, are the latter. They destroy what they cannot convert. They annihilate those they cannot control or make conform. They have found no peace in life, no love, and so promote war and division, as emotional cripples – inflicting their own pain and misery and malignant stupidity on the world. Their language binds people together, but only by stirring the darkest excesses of the soul; language of hate, and intolerance, fear and conspiracy, and the need for vengeance. In war-scarred Europe, these cripples direct mass-psychology, and would make the world in their own likeness; mutilated by violence and tribalism and hate. They use language in its most evil, twisted form. They appeal to the lowest form of understanding, on a level I hesitate to allow for the term ‘human intelligence’ to be associated. Children, fertile minds ripe for molestation. Now they will be taught what to think, not how to think. Language, that twisted poison. It scars purity.

Unable to situate such phenomena within their narrow understanding of nature’s operations, primitive peoples would instinctively attribute them to “the direction of some invisible and designing power.”34 In Smith’s view, then, the first religions were, like later scientific theories, inventions of the imagination designed to explain the inexplicable and thereby satisfy the human mind. Gods were created by human beings rather than the other way around, and they were created as a direct result of human ignorance. Nor was it solely, or even primarily, positive passions such as gratitude that produced belief in willful deities, according to Smith’s account; rather, it was mostly a combination of terror and cowardice that led to “the lowest and most pusillanimous superstition.”35

In any event, should you doubt that your knowledge of Western history is distorted by the work of these distinguished bigots, consider whether you believe any of the following statements: The Catholic Church motivated and actively participated in nearly two millennia of anti-Semitic violence, justifying it on grounds that the Jews were responsible for the Crucifixion, until the Vatican II Council was shamed into retracting that doctrine in 1965. But, the Church still has not made amends for the fact that Pope Pius XII is rightfully known as “Hitler’s Pope.” Only recently have we become aware of remarkably enlightened Christian gospels, long ago suppressed by narrow-minded Catholic prelates. Once in power as the official church of Rome, Christians quickly and brutally persecuted paganism out of existence. The fall of Rome and the ascendancy of the Church precipitated Europe’s decline into a millennium of ignorance and backwardness. These Dark Ages lasted until the Renaissance/Enlightenment, when secular scholars burst through the centuries of Catholic barriers against reason. Initiated by the pope, the Crusades were but the first bloody chapter in the history of unprovoked and brutal European colonialism. The Spanish Inquisition tortured and murdered huge numbers of innocent people for “imaginary” crimes, such as witchcraft and blasphemy. The Catholic Church feared and persecuted scientists, as the case of Galileo makes clear. Therefore, the Scientific “Revolution” occurred mainly in Protestant societies because only there could the Catholic Church not suppress independent thought. ► Being entirely comfortable with slavery, the Catholic Church did nothing to oppose its introduction in the New World nor to make it more humane. Until very recently, the Catholic view of the ideal state was summed up in the phrase, “The divine right of kings.” Consequently, the Church has bitterly resisted all efforts to establish more liberal governments, eagerly supporting dictators. It was the Protestant Reformation that broke the repressive Catholic grip on progress and ushered in capitalism, religious freedom, and the modern world. Each of these statements is part of the common culture, widely accepted and frequently repeated. But, each is false and many are the exact opposite of the truth! A chapter will be devoted to summarizing recent repetitions of each of these statements and to demonstrating that each is most certainly false.

Can I tell you a funny story?” Gina asked. She didn’t wait for him to say yes or no. “It’s about, well . . . You know the whole age-issue thing?” “The age-issue thing,” Max repeated. “Are you sure this is a funny story?” “Does it still bother you?” she asked. “Being a little bit older than me? And it’s more funny weird than funny ha-ha.” “Twenty years isn’t exactly ‘a little bit,’” he said. “Tell that to a paleontologist,” she countered. Okay, he’d give her that one. “Just tell me the story.” “Once upon a time, when Jones first came to Kenya,” Gina said, “I didn’t know who he was. Molly didn’t tell me, and he came to our tent for tea, and . . . Maybe this isn’t even a funny weird story. Maybe it’s more of an ‘I’m an asshole’ story, because I immediately jumped to the conclusion that he was there because he was all hot for me. It never occurred to me—it never even crossed my narrow little mind—that he might’ve been crushing on Molly. And she’s only maybe ten years older than he is. I remember sitting there after I figured it out, and thinking, shoot. People do make assumptions based on age. Max wasn’t just being crazy.” She smiled at him. “Or at least not crazier than usual. I guess . . . I just wanted to apologize for mocking you all those times.” “It’s okay,” Max said. “I just keep reminding myself that love doesn’t always stop to do the math.” He looked at her. “I’m trying to talk myself into that. How’d I sound? Convincing?” “That was pretty good.” They sat in silence for a moment, then Gina spoke again. “Maybe I could get a T-shirt that says, ‘I’m not his daughter, I’m his wife.’” Max nodded as he laughed. “Yet still you mock me.

But is it not already an insult to call chess anything so narrow as a game? Is it not also a science, an art, hovering between these categories like Muhammad’s coffin between heaven and earth, a unique yoking of opposites, ancient and yet eternally new, mechanically constituted and yet an activity of the imagination alone, limited to a fixed geometric area but unlimited in its permutations, constantly evolving and yet sterile, a cogitation producing nothing, a mathematics calculating nothing, an art without an artwork, an architecture without substance and yet demonstrably more durable in its essence and actual form than all books and works, the only game that belongs to all peoples and all eras, while no one knows what god put it on earth to deaden boredom, sharpen the mind, and fortify the spirit? Where does it begin, where does it end?

Maybe I’m not cut out for monogamy,” G. had said to me early on. “Maybe I should just live in a room by myself and have girlfriends.” Another woman might have said, “Now, where did I put my coat?” Being a madly infatuated rationalist who had read her Simone de Beauvoir, I took a deep breath and carefully and calmly explained that of course he had to make up his own mind about how he wanted to live, and that I understood fidelity wasn’t for everyone, that some people could be perfectly happy without it, but I wanted to give my whole self in love and I couldn’t do that if I was being compared to other women on a daily basis (which I was) or if our relationship was only tentative and provisional (which it was). “Sweetie!” he said when I finished. “I love it that you can say how you feel without getting angry at me.” That other woman would have slammed the door behind her before he’d finished speaking. They say philanderers are attractive to women because of the thrill of the chase—you want to be the one to capture and tame that wild quarry. But what if a deeper truth is that women fall for such men because they want to be those men? Autonomous, in charge, making their own rules. Imagine that room G. spoke of, in which the women would come and go—is there not something attractive about it? Rain tapping softly on the tin ceiling, a desk, a lamp, a bed. A woman dashes up the narrow stairs, her raincoat flaring, her wet face lifted up like a flower. And then, the next day—maybe even the same day—different footsteps, another expectant face. I had to admit, it was an exciting scenario. You wouldn’t want to be one of the women trooping up and down the staircase, but you might want to be the man who lived in the room.

You don’t mind Yssa poking around at your nav center?” I said to Teka, nudging her with my shoulder. We were on the nav deck--it was safe to walk around now that we were through the atmosphere--looking out at the depthless darkness in our path. I sometimes referred to it as “nothingness,” like most people did, but most of the time, I didn’t think of it that way. Space was not a finite container, but that didn’t mean it was empty. Asteroids, stars, planets, the currentstream; space debris, ships, fragmented moons, undiscovered worlds’ this was a place of endless possibility and unfathomable freedom. It was not nothing; it was everything. “What? Oh, no, I definitely want to smack her pokey little hands away,” Teka said, narrowing her eye at Yssa, who was still busy with the controls. “But the ship likes her, so I’m keeping my mouth shut.” I laughed a little.

Let people misunderstand you. Let them tell their stories, create their labels, and see only the fragments of you they are willing or able to perceive. Let them twist your truth, define you by your flaws, or confine you to the narrow roles they’ve crafted in their minds. It is their narrative, not yours. Let them be. You do not need to explain yourself to those who are determined not to see you. You owe no defense of your heart, your choices, or your journey to anyone unwilling to step beyond their assumptions. Even if you handed them the whole of your truth, many would refuse to accept it. Their view of you is often a reflection of their own fears, limitations, or insecurities, not of your reality. So let them be. Instead of chasing their understanding, turn inward. Anchor yourself so deeply in your own authenticity that no distortion can unmoor you. Learn to validate your worth through your own eyes, not through the fleeting approval of others. Let your mistakes become stepping stones, your wounds a guide to deeper wisdom. The more you know and honor yourself, the less the noise around you matters. When you focus on your inner growth, their judgments lose weight. You see clearly that you were never meant to live in their boxes or conform to their expectations. Your life is yours to build, piece by piece, with no need for external validation. In time, you’ll find a quiet strength in this freedom. The world’s misunderstandings will become distant echoes, powerless to shake the foundation of who you are. In that stillness, you’ll discover the resilience and peace that only come from knowing and embracing yourself fully. And when no one else is there to applaud your journey, you’ll realize you never needed them to. Your growth, your becoming, is applause enough.

What on earth did we do wrong? What harm did we inflict? What did we do to you? Who are you to judge us? Who gave you the right? Are you the representatives of mankind, or what? Who appointed you? Was it God? Yourselves? You don't care if someone loves to go bowling or shooting! You don't care if someone wants to be a doctor or a flight attendant! So why can't we love someone of the same gender? What makes you say that the way we love is wrong? Because we're not "normal"? Because we don't abide by the provisions of God? The laws of nature? Well, fuck you. What a load of bullshit. You want to create a land for God? Good. Then let's bring back the regulations on sex positions first! Don't use condoms, and only fuck in the missionary position, damn it! Since sex should only be for childbirth, and any other pleasure is against the will of God, am I right? Come to think of it, you guys are fucking disgusting. I mean, I know you all fuck doggy-style and blow each other! So I guess you're all going to hell as well! The same goes for singles who don't copulate at all! If the union of man and woman is what is "normal", singles are the most abnormal of all! You're all going to hell, too! On, and let's just kill all the ugly people, fat people, and poor people while we're at it. Then it'll be heaven on earth, with no abnormal beings! Where the normal are free to kill the abnormal! If you ask me, you uneducated, narrow-minded scumbags are the ones that degrade human nobility! You're fucking revolting! Ignorant morons! Do you feel good? Or pissed off? Mad? Then come at me! Instead of being fucking cowards, bashing someone that's all tied up. Won't it be more fun to beat up a person of color? Kill me before I infect your brains and turn all of you into homosexuals! Kill me first! Stupid scumbags!

I do not believe that one can maintain a situation in which a man toils and works a whole year, only to get a ludicrous salary, and another just sits down in a leather seat and gets enormous sums for it. This is a condition unworthy of man. [-] After all, there are two worlds which confront each other. And they are right when they say: “We can never reconcile ourselves to the National Socialist world.” For how could a narrow-minded capitalist possibly declare his agreement with my principles? It would be easier for the devil to go to church and take holy water. [-] This is the first state in our German history which, as a matter of principle, eliminated all social prejudice in the assignment of social positions, and this not only in civilian life. I myself am the best proof of that. I am not even an advocate; just think of what this means! And still I am your Fuhrer! [-] What was it that I asked of the outside world Nothing but the right of Germans to unite, and second, that what was taken away from them be restored. I asked for nothing which might have implied a loss for another people. How often have I offered my hand to them Immediately after my rise to power. For what does armament mean? It gobbles up so much manpower. And especially I who regard work as the decisive factor, I had wished to employ German manpower for other plans. And, my Volksgenossen, I believe it became common knowledge that I have plans of some substance, beautiful and great plans for my Volk. I have the ambition to make the German Volk rich, the German lands beautiful. I wish the standard of living of the individual to increase. I wish us to develop the most beautiful and best culture. I wish theater to be an enjoyment affordable for the entire Volk and not only for the upper ten thousand as in England. Beyond this, I wish the entirety of German culture to benefit the Volk. These were enormous plans which we possessed, and for their realization I needed manpower. Armament just takes men away. I made proposals to restrict armament. But all they did was laugh at me. [-] For it was quite clear: what was I before the World War? An unknown, nameless man. What was I during the War? A small, common soldier. I bore no responsibility for the World War. But who are the folk who lead England once again today The very same people who were already agitating before the World War. It is the same Churchill, who was already the vilest warmonger in the World War, and the late Chamberlain who agitated just as much then. And the whole audience (Korona) that belongs there, and naturally that people which always believes that with the trumpets of Jericho it can destroy the peoples: these are the old specters which have arisen once more! Adolf Hitler – speech to the workers of a Berlin December 10, 1940

I would like to see you cheat,” Elizabeth said impulsively, smiling at him. His hands stilled, his eyes intent on her face. “I beg your pardon?” “What I meant,” she hastily explained as he continued to idly shuffle the cards, watching her, “is that night in the card room at Charise’s there was mention of someone being able to deal a card from the bottom of the deck, and I’ve always wondered if you could, if it could…” She trailed off, belatedly realizing she was insulting him and that his narrowed, speculative gaze proved that she’d made it sound as if she believed him to be dishonest at cards. “I beg your pardon,” she said quietly. “That was truly awful of me.” Ian accepted her apology with a curt nod, and when Alex hastily interjected, “Why don’t we use the chips for a shilling each,” he wordlessly and immediately dealt the cards. Too embarrassed even to look at him, Elizabeth bit her lip and picked up her hand. In it there were four kings. Her gaze flew to Ian, but he was lounging back in his chair, studying his own cards. She won three shillings and was pleased as could be. He passed the deck to her, but Elizabeth shook her head. “I don’t like to deal. I always drop the cards, which Celton says is very irritating. Would you mind dealing for me?” “Not at all,” Ian said dispassionately, and Elizabeth realized with a sinking heart that he was still annoyed with her. “Who is Celton?” Jordan inquired. “Celton is a groom with whom I play cards,” Elizabeth explained unhappily, picking up her hand. In it there were four aces. She knew it then, and laughter and relief trembled on her lips as she lifted her face and stared at her betrothed. There was not a sign, not so much as a hint anywhere on his perfectly composed features that anything unusual had been happening. Lounging indolently in his chair, he quirked an indifferent brow and said, “Do you want to discard and draw more cards, Elizabeth?” “Yes,” she replied, swallowing her mirth, “I would like one more ace to go with the ones I have.” “There are only four,” he explained mildly, and with such convincing blandness that Elizabeth whooped with laughter and dropped her cards. “You are a complete charlatan!” she gasped when she could finally speak, but her face was aglow with admiration. “Thank you, darling,” he replied tenderly. “I’m happy to know your opinion of me is already improving.” The laughter froze in Elizabeth’s chest, replaced by warmth that quaked through her from head to foot. Gentlemen did not speak such tender endearments in front of other people, if at all. “I’m a Scot,” he’d whispered huskily to her long ago. “We do.” The Townsendes had launched into swift, laughing conversation after a moment of stunned silence following his words, and it was just as well, because Elizabeth could not tear her gaze from Ian, could not seem to move. And in that endless moment when their gazes held, Elizabeth had an almost overwhelming desire to fling herself into his arms. He saw it, too, and the answering expression in his eyes made her feel she was melting. “It occurs to me, Ian,” Jordan joked a moment later, gently breaking their spell, “that we are wasting our time with honest pursuits.” Ian’s gaze shifted reluctantly from Elizabeth’s face, and then he smiled inquisitively at Jordan. “What did you have in mind?” he asked, shoving the deck toward Jordan while Elizabeth put back her unjustly won chips. “With your skill at dealing whatever hand you want, we could gull half of London. If any of our victims had the temerity to object, Alex could run them through with her rapier, and Elizabeth could shoot him before he hit the ground.” Ian chuckled. “Not a bad idea. What would your role be?” “Breaking us out of Newgate!” Elizabeth laughed. “Exactly.

(The carnal mind) is dead set against the wisdom and counsel of God, as revealed in his Word, and therefore is emphatically described as being at enmity against God (Rom. 8:7). It is so impertinent that it considers the practice of godliness, demanded by God in his Word, as pure madness and foolishness (2 Kings 9:11; 1 Cor. 1:18). Indeed, it regards the desire to live a holy life… as no better than prudishness, legalism, and hypocrisy. The carnal mind will never accept bending, yielding, and subjecting all things to the service of God in order to give first priority to the practice of true godliness. Anything rather than that! On the contrary, the carnal mind wants true godliness – indeed, everything – to bend, yield, and be made subject to its own plans and pursuits. The carnal mind devises a certain way of Christian life through which it imagines that God as well as man can be satisfied. Carnal man is willing to do certain things that God requires, such as giving money to the poor, going to church, and even partaking of the Lord’s Supper. However, other things that God also requires, such as instructing one’s household in the fear of the Lord, regularly visiting the sick, and comforting the poor, are not considered necessary or important. Carnal man rejects those things, not taking the slightest interest in them. Yet the things he himself has chosen he regards as the only right and reasonable Christian way of life. Everything outside of this he calls insincerity, prudishness, narrow-mindedness, superstition, or hypocrisy. Everything that does not fit into his own self-approved program he considers lukewarm, careless, slothful, or ungodly. Truly, these people are foolish because they deceive their own hearts with false arguments, as the apostle James explains when, for those very reasons, he declares that “this man’s religion is vain” (James 1:26).

is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it. Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot. Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts as much as their brothers do; they suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

We are attached to friends and relatives because of the temporary benefit they have brought us in this life. We hate our enemies because of some harm they have inflicted on us. People are not our friends from birth, but become so due to circumstances. Neither were our enemies born hostile. Such relationships are not at all reliable. In the course of our lives, our best friend today can turn our to be our worst enemy tomorrow. And a much hated enemy can change into our most trusted friend. Moreover, if we talk about our many lives in the past, the unreliability of this relationship is all the more apparent. For these reasons, our animosity toward enemies and attachment toward friends merely exhibits a narrow-minded attitude that can only see some temporary and fleeting advantage. On the contrary, when we view things from a broader perspective with more farsightedness, equanimity will dawn in our minds, enabling us to see the futility of hostility and clinging desire.

It is in vain to say human beings ought to be satisfied with tranquillity: they must have action; and they will make it if they cannot find it. Millions are condemned to a stiller doom than mine, and millions are in silent revolt against their lot. Nobody knows how many rebellions besides political rebellions ferment in the masses of life which people earth. Women are supposed to be very calm generally: but women feel just as men feel; they need exercise for their faculties, and a field for their efforts, as much as their brothers do; they suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow-minded in their more privileged fellow-creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags. It is thoughtless to condemn them, or laugh at them, if they seek to do more or learn more than custom has pronounced necessary for their sex.

I can’t help sharing a pattern I have observed about tourists: they often come across as not only individuals who weren’t profoundly altered by their travel experiences, but also, in many cases, I find them to be more narrow-minded and sticking to their old beliefs and values, as if what they already know is and remains the only truth in the universe. Many encounters with tourists have proven to me that … travel is a way to confirm their biases and worldviews rather than challenge, expand, disrupt, and turn their worlds upside down. It is like people who only watch TV news channels or read books that confirm their prejudices and beliefs of being from the ‘best, most wonderful, most civilized country in the world,’ or such nonsense. This perhaps explains why the perspective and worldview of many tourists not only are not expanded after traveling, but their perspective is arguably narrowed further after touring other countries.” [From “Can We Travel Without Being Tourists?” published on CounterPunch on March 15, 2024]

When, in 1919, I was demobilized, I found that, as far as my work was concerned, my life was over – at the age of thirty-three. I was well off financially. I had leisure at my disposal. I had my copious notes. Perhaps – no doubt, in fact – it was a question of nerves. Whatever the reason, I can assure you that I was truly incapable of such concentrated hard work as that book would have required. I had lost interest in my subject and faith in myself. The result is that I am now an oldish man, of certain culture, I hope, but unproductive, an amateur and a dilettante. I know it. I despise myself for it, but I cannot help it. ‘And that, I am convinced, is more or less the story of hundreds of my contemporaries. ‘Everybody knows – you are at no pains to conceal it – that the young people of today despise and dislike the men and women of my age. I suppose that never since the world began have two generations been so much at variance. You think us superficial, narrow-minded, tasteless and sterile, and you are right. But who knows what we might have become if things had been different?

By contrast, elder brothers divide the world in two: “The good people (like us) are in and the bad people, who are the real problem with the world, are out.” Younger brothers, even if they don’t believe in God at all, do the same thing, saying: “No, the open-minded and tolerant people are in and the bigoted, narrow-minded people, who are the real problem with the world, are out.” But Jesus says: “The humble are in and the proud are out” (see Luke 18:14).8 The people who confess they aren’t particularly good or open-minded are moving toward God, because the prerequisite for receiving the grace of God is to know you need it. The people who think they are just fine, thank you, are moving away from God. “The Lord . . . cares for the humble, but he keeps his distance from the proud” (Psalm 138:6—New Living Translation). When a newspaper posed the question, “What’s Wrong with the World?” the Catholic thinker G. K. Chesterton reputedly wrote a brief letter in response: “Dear Sirs: I am. Sincerely Yours, G. K. Chesterton.” That is the attitude of someone who has grasped the message of Jesus.

She wasn’t sure when she realized that she wasn’t alone. She’d heard a louder murmur from the crowd outside, but she hadn’t connected it with the door opening. She looked over her shoulder and saw Tate standing against the back wall. He was wearing one of those Armani suits that looked so splendid on his lithe build, and he had his trenchcoat over one arm. He was leaning back, glaring at the ceremony. Something was different about him, but Cecily couldn’t think what. It wasn’t the vivid bruise high up on his cheek where Matt had hit him. But it was something…Then it dawned on her. His hair was cut short, like her own. He glared at her. Cecily wasn’t going to cower in her seat and let him think she was afraid to face him. Mindful of the solemnity of the occasion, she got up and joined Tate by the door. “So you actually came. Bruises and all,” she whispered with a faintly mocking smile, eyeing the very prominent green-and-yellow patch on his jaw that Matt Holden had put there. He looked down at her from turbulent black eyes. He didn’t reply for a minute while he studied her, taking in the differences in her appearance, too. His eyes narrowed on her short hair. She thought his eyelids flinched, but it might have been the light. His eyes went back to the ceremony. He didn’t say another word. He didn’t really need to. He’d cut his hair. In his culture-the one that part of him still belonged to-cutting the hair was a sign of grief. She could feel the way it was hurting him to know that the people he loved most in the world had lied to him. She wanted to tell him that the pain would ease day by day, that it was better to know the truth than go through life living a lie. She wanted to tell him that having a foot in two cultures wasn’t the end of the world. But he stood there like a painted stone statue, his jaw so tense that the muscles in it were noticeable. He refused to acknowledge her presence at all. “Congratulations on your engagement, by the way,” she said without a trace of bitterness in her tone. “I’m very happy for you.” His eyes met hers evenly. “That isn’t what you told the press,” he said in a cold undertone. “I’m amazed that you’d go to such lengths to get back at me.” “What lengths?” she asked. “Planting that story in the tabloids,” he returned. “I could hate you for that.” The teenage sex slave story, she guessed. She glared back at him. “And I could hate you, for believing I would do something so underhanded,” she returned. He scowled down at her. The anger he felt was almost tangible. She’d sold him out in every way possible and now she’d embarrassed him publicly, again, first by confessing to the media that she’d been his teenage lover-a load of bull if ever there was one. Then she’d compounded it by adding that he was marrying Audrey at Christmas. He wondered how she could be so vindictive. Audrey was sticking to him like glue and she’d told everyone about the wedding. Not that many people hadn’t read it already in the papers. He felt sick all over. He wouldn’t have Audrey at any price. Not that he was about to confess that to Cecily now, after she’d sold him out. He started to speak, but he thought better of it, and turned his angry eyes back toward the couple at the altar. After a minute, Cecily turned and went back to her seat. She didn’t look at him again.

I HATE Unnatural, Abnormal, Disgusting, Sick, Ugly, Unfit, Funny, Idiotic, Stupid, Nonsense, Immature, SICK minded, Narrow Minded, Uncultured, Filthy, Cheap, Superstitious, Ignorant, Perverted, Paraphilic, Illogical Gender Biased/sexist, Stereotypical female sex Objectification based ABNORMAL inappropriate activities and Sexism or Sexist Mentality. And people who practice this Abnormality, they are Unnatural, Abnormal, Disgusting, Sick, Ugly, Unfit, Funny, Idiotic, Stupid, Nonsense, Immature, SICK minded, Narrow Minded, Uncultured, Filthy, Cheap, Superstitious, Ignorant, Perverted, Paraphilic, Illogical Gender Biased/sexist, Stereotypical female sex Objectification based SICK minded humanoid Species But They Are NOT HUMAN. And I Support Solid Male Sex Objectification or Male Sexualization based world or Male Sex Symbol or Male Sexual Image or whatever you say. Because This world is Natural, Normal, Real and Truth. And Male Sex Objectification or Male Sexualization is a Part of The Real Sex. Because Male Beauty and Male Body is a Work of Art and It's A Gift for women From God. And That's The Truth.

He wrote all the time except during those late-afternoon hours between night and day when he didn't know what to do with himself. When work was over and the evening hadn't yet begun. He saw people going about their business, on their way home on the streetcars, walking with the evening newspaper in their hands. He looked at the dull gray of the city as it settled to dark, the clatter of dishes, children's heads bent over books, cooking smells -- chicken, stews, soups -- drifting into the street. It was in the pauses, in the space between notes, in the slips and breaks, a kind of slow steady interval as if one thing could lead to the next. As if you could go to sleep and wake up and it would be a new day and somehow things would be different than they'd been before. But Benny knew otherwise. Life didn't get better as it went along. It got narrower as if you were walking through a tunnel that was closing in on you, toward a distant beam of light that kept receding. Life got slower and the pauses got longer. Benny didn't mind the day when he was busy, and he waited for the night when he'd go somewhere and listen or play if they let him. It was the in-between time when he felt lost.

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

Piketty and some colleagues would later publish a paper containing a startling fact about 2014, the year of Cohen’s graduation and debut as a self-supporting earner. The study showed that a college graduate like Cohen, on the safe assumption that she ended up in the top 10 percent of earners, would be making more than twice as much before taxes as a similarly situated person in 1980. If Cohen entered the top 1 percent of earners, her income would be more than triple what a 1 percenter earned in her parents’ day—an average of $1.3 million a year for that elite group versus $428,000 in 1980, adjusted for inflation. On the narrow chance that she entered the top 0.001 percent, her income would be more than seven times higher than in 1980, with a cohort average of $122 million. The study included the striking fact that the bottom half of Americans had over this same span seen their average pretax income rise from $16,000 to $16,200. One hundred seventeen million people had, in other words, been “completely shut off from economic growth since the 1970s,” Piketty, Emmanuel Saez, and Gabriel Zucman wrote. A generation’s worth of mind-bending innovation had delivered scant progress for half of Americans.

To economists, everything revolves around scarcity - after all, even the biggest spenders can't buy everything. However, the perception of scarcity is not ubiquitous. An empty schedule feels different than a jam-packed workday. And that's not some harmless little feeling. Scarcity impinges on your mind. People behave differently when they perceive a thing to be scarce. What that thing is doesn't much matter; whether it's too little time, money, friendship, food - it all contributes to experience a "scarcity mentality". And this has benefits. People who experience a sense of scarcity are good at managing their short-term problems. Poor people have an incredible ability - in the short term - to make ends meet, the same way that overworked CEOs can power through to close a deal. Despite all this, the drawbacks of a "scarcity mentality" are greater than the benefits. Scarcity narrows your focus to your immediate lack, to the meeting that's starting in five minutes or the bills that need to be paid tomorrow. The long-term perspective goes out of the window. "Scarcity consumes you", Shafir explains. "You're less able to focus on other things that are also important to you." ... There's a key distinction though between people with busy lives and those living in poverty: You can't take a break from poverty.

And were you immediately taken with Charlotte, when you found her?" "Who wouldn't be?" Gentry parried with a bland smile. He drew a slow circle on Lottie's palm, stroking the insides of her fingers, brushed his thumb over the delicate veins of her wrist. The subtle exploration made her feel hot and breathless, her entire being focused on the fingertip that feathered along the tender flesh of her upper palm. Most disconcerting of all was the realization that Gentry didn't even know what he was doing. He fiddled lazily with her hand and talked with Sophia, while the chocolate service was brought to the parlor and set out on the table. "Isn't it charming?" Sophia asked, indicating the flowered porcelain service with a flourish. She picked up the tall, narrow pot and poured a dark, fragrant liquid into one of the small cups, filling the bottom third. "Most people use cocoa powder, but the best results are obtained by mixing the cream with chocolate liquor." Expertly she stirred a generous spoonful of sugar into the steaming liquid. "Not liquor as in wine or spirits, mind you. Chocolate liquor is pressed from the meat of the beans, after they have been roasted and hulled." "It smells quite lovely," Lottie commented, her breath catching as Gentry's fingertip investigated the plump softness at the base of her thumb. Sophia turned her attention to preparing the other cups. "Yes, and the flavor is divine. I much prefer chocolate to coffee in the morning." "Is it a st-stimulant, then?" Lottie asked, finally managing to jerk her hand away from Gentry. Deprived of his plaything, he gave her a questioning glance. "Yes, of a sort," Sophia replied, pouring a generous amount of cream into the sweetened chocolate liquor. She stirred the cups with a tiny silver spoon. "Although it is not quite as animating as coffee, chocolate is uplifting in its own way." She winked at Lottie. "Some even claim that chocolate rouses the amorous instincts." "How interesting," Lottie said, doing her best to ignore Gentry as she accepted her cup. Inhaling the rich fumes appreciatively, she took a tiny sip of the shiny, dark liquid. The robust sweetness slid along her tongue and tickled the back of her throat. Sophia laughed in delight at Lottie's expression. "You like it, I see. Good- now I have found an inducement to make you visit often." Lottie nodded as she continued to drink. By the time she reached the bottom of the cup, her head was swimming, and her nerves were tingling from the mixture of heat and sugar. Gentry set his cup aside after a swallow or two. "Too rich for my taste, Sophia, although I compliment your skill in preparing it. Besides, my amorous instincts need no encouragement." He smiled as the statement caused Lottie to choke on the last few drops of chocolate.

Gays, lesbians, straights, feminists, fascist pigs, communists, Hare Krishnas — none of them bother me. I don’t care what banner they raise. But what I can’t stand are hollow people. When I’m with them I just can’t bear it, and wind up saying things I shouldn’t. With those women — I should’ve just let it slide, or else called Miss Saeki and let her handle it. She would have given them a smile and smoothed things over. But I just can’t do that. I say things I shouldn’t, do things I shouldn’t do. I can’t control myself. That’s one of my weak points. Do you know why that’s a weak point of mine?” “‘Cause if you take every single person who lacks much imagination seriously, there’s no end to it,” I say. “That’s it,” Oshima says. He taps his temple lightly with the eraser end of the pencil. “But there’s one thing I want you to remember, Kafka. Those are exactly the kind of people who murdered Miss Saeki’s childhood sweetheart. Narrow minds devoid of imagination. Intolerance, theories cut off from reality, empty terminology, usurped ideals, inflexible systems. Those are the things that really frighten me. What I absolutely fear and loathe. Of course it’s important to know what’s right and what’s wrong. Individual errors in judgment can usually be corrected. As long as you have the courage to admit mistakes, things can be turned around. But intolerant, narrow minds with no imagination are like parasites that transform the host, change form, and continue to thrive. They’re a lost cause, and I don’t want anyone like that coming in here.

Finally, our studies of the preparatory stages of all revolutions bring us to the conclusion that not a single revolution has originated in parliaments or in any other representative assembly. All began with the people. And no revolution has appeared in full armor--born, like Minerva out of the head of Jupiter, in a day. They all had their periods of incubation, during which the masses were very slowly becoming imbued with the revolutionary spirit, grew bolder, commenced to hope, and step by step emerged from their former indifference and resignation. And the awakening of the revolutionary spirit always took place in such a manner that, at first, single individuals, deeply moved by the existing state of things, protested against it, one by one. Many perished--"uselessly," the arm-chair critic would say; but the indifference of society was shaken by these progenitors. The dullest and most narrow-minded people were compelled to reflect,--Why should men, young, sincere, and full of strength, sacrifice their lives in this way? It was impossible to remain indifferent--it was necessary to take a stand, for or against: thought was awakening. Then, little by little, small groups came to be imbued with the same spirit of revolt; they also rebelled--sometimes in the hope of local success--in strikes or in small revolts against some official whom they disliked, or in order to get food for their hungry children, but frequently also without any hope of success: simply because the conditions grew unbearable. Not one, or two, or tens, but hundreds of similar revolts have preceded and must precede every revolution.

The clear transmission of facts and evidence becomes irrelevant in the hyperemotional space of social media. Facts come from a world external to ourselves—namely, reality. Actually, that’s the whole point. But in the social media world, they are either meaningless or threatening to the self we’re constructing and protecting. The world can’t help but degrade into “It’s all about me.” Deluged with information filtered through the lens of popular self, our internal monitoring causes the world to shrink: Did the news make me feel bad? Turn it off. Did that comment upset me? Blast the messenger. Did that criticism hurt me? Get depressed or strike back. This is the tragedy of self-reference where, instead of responding to information from the external environment to create an orderly system of relationships, the narrow band of information obsessively processed creates isolation, stress, and self-defense.6 Focused internally, the outside world where facts reside doesn’t have meaning. Our communication with one another via the Web generates extreme reactions. Think about how small events take over the Internet because people get upset from a photo and minimal information. There doesn’t have to be any basis in fact or any understanding of more complex reasons for why this event happened. People see the visual, comment on it, and viral hysteria takes over. Even when more context is given later that could help people understand the event, it doesn’t change their minds. People go back to scanning and posting, and soon there is another misperceived event to get hysterical about. One commentator calls this “infectious insanity.”7

Promises, schedules, and estimates are necessary and important instruments in a well-ordered business. Many fail to realize this, or habitually try to dodge the responsibility for making commitments. You must make promises based upon your own estimates for the part of the job for which you are responsible, together with estimates obtained from contributing departments for their parts. No one should be allowed to avoid the issue by the old formula, “I can’t give a promise because it depends upon so many uncertain factors.” Consider the “uncertain factors” confronting a department head who must make up a budget for an entire department a year in advance! Even the most uncertain case can be narrowed down by first asking, “Will it be done in a matter of a few hours or a few months, a few days or a few weeks?” If it cannot be done in less than three weeks and surely will not require more than five, you’d better say four weeks. This allows one week for contingencies and sets you a reasonable miss under the comfortable figure of five weeks. Both extremes are bad; good businesspeople set schedules that they can meet with energetic effort at a pace commensurate with the significance of the job. As a corollary of the foregoing, you have a right to insist upon having estimates from responsible representatives of other departments. But in accepting promises, or statements of facts, it is frequently important to make sure that you are dealing with a properly qualified representative. Also bear in mind that when you ignore or discount other promises you dismiss their responsibility and incur the extra liability yourself. Of course this is sometimes necessary, but be sure that you do it advisedly. Ideally, other people’s promises should be reliable instruments in compiling estimates.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

The good news is that positive construal can be taught. “We can make ourselves more or less vulnerable by how we think about things,” Bonanno said. In research at Columbia, the neuroscientist Kevin Ochsner has shown that teaching people to think of stimuli in different ways—to reframe them in positive terms when the initial response is negative, or in a less emotional way when the initial response is emotionally “hot”—changes how they experience and react to the stimulus. You can train people to better regulate their emotions, and the training seems to have lasting effects. Training people to change their explanatory styles from internal to external (“Bad events aren’t my fault”), from global to specific (“This is one narrow thing rather than a massive indication that something is wrong with my life”), and from permanent to impermanent (“I can change the situation, rather than assuming it’s fixed”) made them more psychologically successful and less prone to depression. The same goes for locus of control: not only is a more internal locus tied to perceiving less stress and performing better but changing your locus from external to internal leads to positive changes in both psychological well-being and objective work performance. The cognitive skills that underpin resilience, then, seem like they can indeed be learned over time, creating resilience where there was none. Unfortunately, the opposite may also be true. “We can become less resilient, or less likely to be resilient,” Bonanno says. “We can create or exaggerate stressors very easily in our own minds. That’s the danger of the human condition.” Human beings are capable of worry and rumination: we can take a minor thing, blow it up in our heads, run through it over and over, and drive ourselves crazy until we feel like that minor thing is the biggest thing that ever happened. In a sense, it’s a self-fulfilling prophecy. Frame adversity as a challenge, and you become more flexible and able to deal with it, move on, learn from it, and grow. Focus on it, frame it as a threat, and a potentially traumatic event becomes an enduring problem; you become more inflexible, and more likely to be negatively affected.

There are truths which are best recognized by mediocre heads, because they are most appropriate for them; there are truths which have charm and seductive power only for mediocre minds: — at this very point we are pushed back onto this perhaps unpleasant proposition, since the time the spirit of respectable but mediocre Englishmen — I cite Darwin, John Stuart Mill, and Herbert Spencer — is successfully gaining pre-eminence in the middle regions of European taste. In fact, who could doubt how useful it is that such spirits rule from time to time? It would be a mistake to think that highly cultivated spirits who fly off to great distances would be particularly skilful at establishing many small, common facts, collecting them, and pushing to a conclusion: — they are, by contrast, as exceptional men, from the very start in no advantageous position vis-à-vis the “rules.” In the final analysis, they have more to do than merely have knowledge — for they have to be something new, to mean something new, to present new values! The gap between knowing something and being able to do something is perhaps greater as well as more mysterious than people think. It’s possible that the man who can act in the grand style, the creating man, will have to be a person who does not know; whereas, on the other hand, for scientific discoveries of the sort Darwin made a certain narrowness, aridity, and conscientious diligence, in short, something English, may not be an unsuitable arrangement. Finally we should not forget that the English with their profoundly average quality have already once brought about a collective depression of the European spirit. What people call “modern ideas” or “the ideas of the eighteenth century” or even “French ideas” — in other words, what the German spirit has risen against with a deep disgust — were English in origin. There’s no doubt of that. The French have been only apes and actors of these ideas, their best soldiers, as well, and at the same time unfortunately their first and most complete victims. For with the damnable Anglomania of “modern ideas” the âme française [French soul] has finally become so thin and emaciated that nowadays we remember almost with disbelief its sixteenth and seventeenth centuries, its profoundly passionate power, its resourceful nobility. But with our teeth we must hang on to the following principle of historical fairness and defend it against the appearance of the moment: European noblesse [nobility] — in feeling, in taste, in customs, in short, the word taken in every higher sense — is the work and invention of France; European nastiness, the plebeian quality of modern ideas, the work of England.

What are these substances? Medicines or drugs or sacramental foods? It is easier to say what they are not. They are not narcotics, nor intoxicants, nor energizers, nor anaesthetics, nor tranquilizers. They are, rather, biochemical keys which unlock experiences shatteringly new to most Westerners. For the last two years, staff members of the Center for Research in Personality at Harvard University have engaged in systematic experiments with these substances. Our first inquiry into the biochemical expansion of consciousness has been a study of the reactions of Americans in a supportive, comfortable naturalistic setting. We have had the opportunity of participating in over one thousand individual administrations. From our observations, from interviews and reports, from analysis of questionnaire data, and from pre- and postexperimental differences in personality test results, certain conclusions have emerged. (1) These substances do alter consciousness. There is no dispute on this score. (2) It is meaningless to talk more specifically about the “effect of the drug.” Set and setting, expectation, and atmosphere account for all specificity of reaction. There is no “drug reaction” but always setting-plus-drug. (3) In talking about potentialities it is useful to consider not just the setting-plus-drug but rather the potentialities of the human cortex to create images and experiences far beyond the narrow limitations of words and concepts. Those of us on this research project spend a good share of our working hours listening to people talk about the effect and use of consciousness-altering drugs. If we substitute the words human cortex for drug we can then agree with any statement made about the potentialities—for good or evil, for helping or hurting, for loving or fearing. Potentialities of the cortex, not of the drug. The drug is just an instrument. In analyzing and interpreting the results of our studies we looked first to the conventional models of modern psychology—psychoanalytic, behavioristic—and found these concepts quite inadequate to map the richness and breadth of expanded consciousness. To understand our findings we have finally been forced back on a language and point of view quite alien to us who are trained in the traditions of mechanistic objective psychology. We have had to return again and again to the nondualistic conceptions of Eastern philosophy, a theory of mind made more explicit and familiar in our Western world by Bergson, Aldous Huxley, and Alan Watts. In the first part of this book Mr. Watts presents with beautiful clarity this theory of consciousness, which we have seen confirmed in the accounts of our research subjects—philosophers, unlettered convicts, housewives, intellectuals, alcoholics. The leap across entangling thickets of the verbal, to identify with the totality of the experienced, is a phenomenon reported over and over by these persons.

Throughout the longest period of human history—one calls it the prehistoric period—the value or non-value of an action was inferred from its CONSEQUENCES; the action in itself was not taken into consideration, any more than its origin; but pretty much as in China at present, where the distinction or disgrace of a child redounds to its parents, the retro-operating power of success or failure was what induced men to think well or ill of an action. Let us call this period the PRE-MORAL period of mankind; the imperative, "Know thyself!" was then still unknown.—In the last ten thousand years, on the other hand, on certain large portions of the earth, one has gradually got so far, that one no longer lets the consequences of an action, but its origin, decide with regard to its worth: a great achievement as a whole, an important refinement of vision and of criterion, the unconscious effect of the supremacy of aristocratic values and of the belief in "origin," the mark of a period which may be designated in the narrower sense as the MORAL one: the first attempt at self-knowledge is thereby made. Instead of the consequences, the origin—what an inversion of perspective! And assuredly an inversion effected only after long struggle and wavering! To be sure, an ominous new superstition, a peculiar narrowness of interpretation, attained supremacy precisely thereby: the origin of an action was interpreted in the most definite sense possible, as origin out of an INTENTION; people were agreed in the belief that the value of an action lay in the value of its intention. The intention as the sole origin and antecedent history of an action: under the influence of this prejudice moral praise and blame have been bestowed, and men have judged and even philosophized almost up to the present day.—Is it not possible, however, that the necessity may now have arisen of again making up our minds with regard to the reversing and fundamental shifting of values, owing to a new self-consciousness and acuteness in man—is it not possible that we may be standing on the threshold of a period which to begin with, would be distinguished negatively as ULTRA-MORAL: nowadays when, at least among us immoralists, the suspicion arises that the decisive value of an action lies precisely in that which is NOT INTENTIONAL, and that all its intentionalness, all that is seen, sensible, or "sensed" in it, belongs to its surface or skin—which, like every skin, betrays something, but CONCEALS still more? In short, we believe that the intention is only a sign or symptom, which first requires an explanation—a sign, moreover, which has too many interpretations, and consequently hardly any meaning in itself alone: that morality, in the sense in which it has been understood hitherto, as intention-morality, has been a prejudice, perhaps a prematureness or preliminariness, probably something of the same rank as astrology and alchemy, but in any case something which must be surmounted. The surmounting of morality, in a certain sense even the self-mounting of morality—let that be the name for the long-secret labour which has been reserved for the most refined, the most upright, and also the most wicked consciences of today, as the living touchstones of the soul.

A woman of virtue does not allow narrow-minded people to define her, because she knows that she carries seeds of greatness.

Perhaps you are right, but don’t you think that gives me all the more reason to speak my mind? Besides, narrow-minded people are deaf anyhow. To their sealed ears, whatever I say is sheer blasphemy.

THE DREAM OF back-to-nature surfing solitude had a predictable by-product: rank nostalgia. A high percentage of the stories I wrote in my journals involved time travel, most often back to an earlier California. Imagine going back to the days of the Chumash Indians, or the Spanish missions, if you could just take a modern surfboard with you. Malibu had been breaking exactly like this, unridden, for centuries, eons. You would probably be worshipped as a god by the locals once they saw you surf, and they would feed you, and you could ride great waves with perfect concentration—uncontested ownership, accumulating mastery—for the rest of your days. There were a couple of photos in Surfing Guide to Southern California that illustrated, to my mind, just how narrow a margin in time we had all missed paradise by. One was of Rincon, taken in 1947 from the mountain behind the point on a sheet-glass, ten-foot day. The caption, unnecessarily, invited the reader to note “a tantalizing absence of people.” The other was of Malibu in 1950. It showed a lone surfer streaking across an eight-foot wall, with members of the public playing obliviously on the sand in the foreground. The surfer was Bob Simmons, a brilliant recluse who essentially invented the modern finned surfboard. He drowned while surfing alone in 1954.

Depression, sexual troubles, anxiety, loneliness, and guilt are the main problems that drive consumers into the recovery movement. Explaining such adult troubles as being caused by victimization during childhood does not accomplish much. Compare “wounded child” as an explanation to some of the other ways you might explain your problems: “depressive,” “anxiety-prone,” or “sexually dysfunctional.” “Wounded child” is a more permanent explanation; “depressive” is less permanent. As we saw in the first section of this book, depression, anxiety, and sexual dysfunction—unlike being a wounded child—are all eminently treatable. “Wounded child” is also more pervasive in its destructive effects: “Toxic” is the colorful word used to describe its pervasiveness. “Depression,” “anxiety,” and “sexually dysfunctional” are all narrower, less damning labels, and this, in fact, is part of the reason why treatment works. So “wounded child” (unless you believe in catharsis cures) leads to more helplessness, hopelessness, and passivity than the alternatives. But it is less personal—your parents did it to you—than “depressive,” “anxiety-prone,” and “sexually dysfunctional.” Impersonal explanations of bad events raise self-esteem more than personal ones. Therefore “wounded child” is better for raising your self-esteem and for lowering your guilt. Self-esteem has become very important to Americans in the last two decades. Our public schools are supposed to nurture the self-esteem of our children, our churches are supposed to minister to the self-esteem of their congregants, and the recovery movement is supposed to restore the self-esteem of victims. Attaining self-esteem, while undeniably important, is a goal that I have reservations about. I think it is an overinflated idea, and my opinion was formed by my work with depressed people. Depressed people, you will recall, have four kinds of problems: behavioral—they are passive, indecisive, and helpless; emotional—they are sad; bodily—their sleeping, eating, and sex are disrupted; cognitive—they think life is hopeless and that they are worthless. Only the second half of this last symptom amounts to low self-esteem. I have come to believe that lack of self-esteem is the least important of these woes. Once a depressed person becomes active and hopeful, self-esteem always improves. Bolstering self-esteem without changing hopelessness or passivity, however, accomplishes nothing. To put it exactly, I believe that low self-esteem is an epiphenomenon, a mere reflection that your commerce with the world is going badly. It has no power in itself. What needs improving is not self-esteem but your commerce with the world. So the one advantage of labeling yourself a victim—raised self-esteem—is minimal, particularly since victimhood raises self-esteem at the cost of greater hopelessness and passivity, and therefore worsens commerce with the world. This is indeed my main worry about the recovery movement. Young Americans right now are in an epidemic of depression. I have speculated on the causes in the last chapter of my book Learned Optimism, and I will not repeat my conjectures here. Young people are easy pickings for anything that makes them feel better—even temporarily. The recovery movement capitalizes on this epidemic. When it works, it raises self-esteem and lowers guilt, but at the expense of our blaming others for our troubles. Never mind the fact that those we blame did not in fact cause our troubles. Never mind the fact that thinking of ourselves as victims induces helplessness, hopelessness, and passivity. Never mind that there are more effective treatments available elsewhere.

土着と近代について語るとき、土着を日本的なもの、近代的なものとしてとらえる見方は偏狭なものにすぎない。日本の、中国の、インドの、ラカンドンの、トロブリアンドの土着があり、ヨーロッパにさえ土着があるはずだ。「近代」を特殊性として、「土着」を普遍性としてとらえなければならない。土着は近代を、下からも周辺からもつつみこむ。ただ近代が一様であるのに対して、土着がそれぞれの固定性をもって多様であるという意味においてのみ、それは抽象的な「普遍」と対立する。しかしこの土着の多様性でさえ、自然存在としての人類の意識の原構造のような地層で、たがいに通底し呼び交わしているはずである。 When talking about indigenous people and modernity, the view that grasps the former as something Japanese or modern is narrow-minded. There are in fact Japanese, Chinese, Hindus, Lacandon, Trobriand indigenous people, but also European. We must grasp "modernity" as the peculiarity and "indigenousness" as the universality. Indigenousness wraps up modernity from below and from the peripheries. Only in the sense that indigenousness is diverse while modernity is uniform, is that it contrasts with an abstraction we call "universality". However, even such diverse indigenous people should be called upon each other and recognize unseen commonalities at a stratum which is a primeval framework of human consciousness: that we are all beings of nature.

One of the great tragedies of man’s long trek along the highway of history has been the limiting of neighborly concern to tribe, race, class or nation.” The consequence of this narrow, insular attitude “is that one does not really mind what happens to the people outside his group.

A woman of virtue does not allow narrow-minded people to define her because she knows that she carries seeds of greatness.

Robopaths are afflicting our world in two ways: 1) autistic worshipers of scientism have ruined the academic world and turned it into a dull factory mass-producing narrow-minded, ultra-specialized drones and drudges that can barely communicate, and never understand the big picture, and 2) conservative, tradition-directed right wingers that robotically carry out the commands of the elites, like Abraham carrying out the order of the ultimate psychopathic elitist, Jehovah. In the West, it’s always right wing cops, soldiers and “patriots” that gun people down and mindlessly and slavishly obey orders. They are “Milgram” humans, totally obedient to right wing authority figures. “God” – the cosmic authoritarian Father Archetype – is the supreme right wing wet dream.

This intuitive state is also called prayer or meditation. We see it in the Bible in all the beautiful passages related to prayer and meditation. It's not magic. Your mind/brain is designed to transcend the rational. That's what it does; that's what it longs to do. The enemy's goal is to limit and narrow our thinking so that we can't see anything new but continue to tell ourselves why things cannot or will not work. We have an enemy who daily says to us, here's why that's not going to work. Plenty of other people will tell us the same thing. When we pray, God tells us how things do work, and we need to be able to hear him above the voices that tell us how things don't. Prayer is this place, up and out of ourselves, where nothing is impossible.