Nature Brings Peace Quotes

There is only one way of victory over the bitterness and rage that comes naturally to us--To will what God wills brings peace.

Love is our most unifying and empowering common spiritual denominator. The more we ignore its potential to bring greater balance and deeper meaning to human existence, the more likely we are to continue to define history as one long inglorious record of man’s inhumanity to man.

Let your heart be at peace. Watch the turmoil of beings but contemplate their return. If you don't realize the source, you stumble in confusion and sorrow. When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. Immersed in the wonder of the Tao, you can deal with whatever life brings you, And when death comes, you are ready.

Thoughts will lead you in circles. Silence will bring you back to your centre.

Empty your mind of all thoughts. Let your heart be at peace. Watch the turmoil of beings, but contemplate their return. Each separate being in the universe returns to the common source. Returning to the source is serenity. If you don't realize the source, you stumble in confusion and sorrow. When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. Immersed in the wonder of the Tao, you can deal with whatever life brings you, and when death comes, you are ready.

Our opportunities to give of ourselves are indeed limitless, but they are also perishable. There are hearts to gladden. There are kind words to say. There are gifts to be given. There are deeds to be done. There are souls to be saved. As we remember that “when ye are in the service of your fellow beings ye are only in the service of your God,” (Mosiah 2:17) we will not find ourselves in the unenviable position of Jacob Marley’s ghost, who spoke to Ebenezer Scrooge in Charles Dickens’s immortal "Christmas Carol." Marley spoke sadly of opportunities lost. Said he: 'Not to know that any Christian spirit working kindly in its little sphere, whatever it may be, will find its mortal life too short for its vast means of usefulness. Not to know that no space of regret can make amends for one life’s opportunity misused! Yet such was I! Oh! such was I!' Marley added: 'Why did I walk through crowds of fellow-beings with my eyes turned down, and never raise them to that blessed Star which led the Wise Men to a poor abode? Were there no poor homes to which its light would have conducted me!' Fortunately, as we know, Ebenezer Scrooge changed his life for the better. I love his line, 'I am not the man I was.' Why is Dickens’ "Christmas Carol" so popular? Why is it ever new? I personally feel it is inspired of God. It brings out the best within human nature. It gives hope. It motivates change. We can turn from the paths which would lead us down and, with a song in our hearts, follow a star and walk toward the light. We can quicken our step, bolster our courage, and bask in the sunlight of truth. We can hear more clearly the laughter of little children. We can dry the tear of the weeping. We can comfort the dying by sharing the promise of eternal life. If we lift one weary hand which hangs down, if we bring peace to one struggling soul, if we give as did the Master, we can—by showing the way—become a guiding star for some lost mariner.

I had always been taught that the pursuit of happiness was my natural (even national) birthright. It is the emotional trademark of my culture to seek happiness. Not just any kind of happiness, either, but profound happiness, even soaring happiness. And what could possibly bring a person more soaring happiness than romantic love.

The beautiful affair of sun, sky and the sea brings a perfect moment of love, peace and joy

I fear you will never arrive at an understanding of God so long as you cannot bring yourself to see the good that often comes as a result of pain. For there is nothing, from the lowest, weakest tone of suffering to the loftiest acme of pain, to which God does not respond. There is nothing in all the universe which does not in some way vibrate within the heart of God. No creature suffers alone; He suffers with His creatures and through it is in the process of bringing His sons and daughters through the cleansing and glorifying fires, without which the created cannot be made the very children of God, partakers of the divine nature and peace.

I love the arrival of a new season — each one bringing with it its own emotion: spring is full of hope; summer is freedom; autumn is a colourful release, and winter brings an enchanting peace. It's hard to pick which one I enjoy the most — each time the new one arrives, I remember its beauty and forget the previous one whose qualities have started to dim.

Men have a great deal of pleasure in human knowledge, in studies of natural things; but this is nothing to that joy which arises from divine light shining into the soul. This spiritual light is the dawning of the light of glory in the heart. There is nothing so powerful as this to support persons in affliction, and to give the mind peace and brightness in this stormy and dark world. This knowledge will wean from the world, and raise the inclination to heavenly things. It will turn the heart to God as the fountain of good, and to choose him for the only portion. This light, and this only, will bring the soul to a saving close with Christ. It conforms the heart to the gospel, mortifies its enmity and opposition against the scheme of salvation therein revealed: it causes the heart to embrace the joyful tidings, and entirely to adhere to, and acquiesce in the revelation of Christ as our Savior.

...I should always find, the calamities of life were shared among the upper and lower part of mankind; but that middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were not subjected to so many distempers and uneasinesses either of body or mind, as those were who, by vicious living, luxury, and extravagances on one hand, or by hard labor, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kind of virtues and all kind of enjoyments; that peace and plenty were the handmaids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversions, and all desirable pleasures, were the blessings attending the middle station of life...

To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.

Oh Earth, Wait for Me Return me, oh sun, to my wild destiny, rain of the ancient wood, bring me back the aroma and the swords that fall from the sky, the solitary peace of pasture and rock, the damp at the river-margins, the smell of the larch tree, the wind alive like a heart beating in the crowded restlessness of the towering araucaria. Earth, give me back your pure gifts, the towers of silence which rose from the solemnity of their roots. I want to go back to being what I have not been, and learn to go back from such deeps that among all natural things I could live or not live; it does not matter to be one stone more, the dark stone, the pure stone which the river bears away.

Let us give thanks to God above, Thanks for expressions of His love, Seen in the book of nature, grand Taught by His love on every hand. Let us be thankful in our hearts, Thankful for all the truth imparts, For the religion of our Lord, All that is taught us in His word. Let us be thankful for a land, That will for such religion stand; One that protects it by the law, One that before it stands in awe. Thankful for all things let us be, Though there be woes and misery; Lessons they bring us for our good- Later 'twill all be understood. Thankful for peace o'er land and sea, Thankful for signs of liberty, Thankful for homes, for life and health, Pleasure and plenty, fame and wealth. Thankful for friends and loved ones, too, Thankful for all things, good and true, Thankful for harvest in the fall, Thankful to Him who gave it all.

Attention can be trained very naturally, with affection, just as you train a puppy. When something distracts your attention, you say “Come back” and bring it back again. With a lot of training, you can teach your mind to come running back to you when you call, just like a friendly pup.

Life is a walking, a journey. So, if life upon Mother Earth is a journey, there are two ways to walk. We can choose to walk forward or we can choose to walk backward. Forward Walking choices are rewarded with consequences that light the way to peace, happiness, joy, comfort, knowledge, and wisdom. Backward Walking choices bring to the Two-Legged beings consequences of misery despair, and darkness.

Be careful because God's gifts alone are not able to give you joy; God's gift can only bring you joy when they are joined with your gratitude.

Dear friend…' The Witcher swore quietly, looking at the sharp, angular, even runes drawn with energetic sweeps of the pen, faultlessly reflecting the author’s mood. He felt once again the desire to try to bite his own backside in fury. When he was writing to the sorceress a month ago he had spent two nights in a row contemplating how best to begin. Finally, he had decided on “Dear friend.” Now he had his just deserts. 'Dear friend, your unexpected letter – which I received not quite three years after we last saw each other – has given me much joy. My joy is all the greater as various rumours have been circulating about your sudden and violent death. It is a good thing that you have decided to disclaim them by writing to me; it is a good thing, too, that you are doing so so soon. From your letter it appears that you have lived a peaceful, wonderfully boring life, devoid of all sensation. These days such a life is a real privilege, dear friend, and I am happy that you have managed to achieve it. I was touched by the sudden concern which you deigned to show as to my health, dear friend. I hasten with the news that, yes, I now feel well; the period of indisposition is behind me, I have dealt with the difficulties, the description of which I shall not bore you with. It worries and troubles me very much that the unexpected present you received from Fate brings you worries. Your supposition that this requires professional help is absolutely correct. Although your description of the difficulty – quite understandably – is enigmatic, I am sure I know the Source of the problem. And I agree with your opinion that the help of yet another magician is absolutely necessary. I feel honoured to be the second to whom you turn. What have I done to deserve to be so high on your list? Rest assured, my dear friend; and if you had the intention of supplicating the help of additional magicians, abandon it because there is no need. I leave without delay, and go to the place which you indicated in an oblique yet, to me, understandable way. It goes without saying that I leave in absolute secrecy and with great caution. I will surmise the nature of the trouble on the spot and will do all that is in my power to calm the gushing source. I shall try, in so doing, not to appear any worse than other ladies to whom you have turned, are turning or usually turn with your supplications. I am, after all, your dear friend. Your valuable friendship is too important to me to disappoint you, dear friend. Should you, in the next few years, wish to write to me, do not hesitate for a moment. Your letters invariably give me boundless pleasure. Your friend Yennefer' The letter smelled of lilac and gooseberries. Geralt cursed.

Instead, we must learn how to make friends with our hardships and challenges. They are there to help us; they are natural opportunities for deeper understanding and transformation, bringing us more joy and peace as we learn to work with them.

Juniper began a death prayer. It was a familiar invocation, asking the sea to bring the peace of deepest sleep, and the wind to whisper the girl's name in its travels.

If we believe that tomorrow will be better, we can bear a hardship today. But that is the most that hope can do for us - to make some hardship lighter. When I think deeply about the nature of hope, I see something tragic. Since we cling to our hope in the future, we do not focus our energies and capabilities on the present moment. We use hope to believe something better will happen in the future, that we will arrive at peace, or the Kingdom of God. Hope becomes a kind of obstacle. If you can refrain from hoping, you can bring yourself entirely into the present moment and discover the joy that is already here.

Across that threshold I had been afraid to cross, things suddenly seemed so very simple. There was but a single vision, God, who was all in all; there was but one will that directed all things, God's will. I had only to see it, to discern it in every circumstance in which I found myself, and let myself be ruled by it. God is in all things, sustains all things, directs all things. To discern this in every situation and circumstance, to see His will in all things, was to accept each circumstance and situation and let oneself be borne along in perfect confidence and trust. Nothing could separate me from Him, because He was in all things. No danger could threaten me, no fear could shake me, except the fear of losing sight of Him. The future, hidden as it was, was hidden in His will and therefore acceptable to me no matter what it might bring. The past, with all its failures, was not forgotten; it remained to remind me of the weakness of human nature and the folly of putting any faith in self. But it no longer depressed me. I looked no longer to self to guide me, relied on it no longer in any way, so it could not again fail me. By renouncing, finally and completely, all control of my life and future destiny, I was relieved as a consequence of all responsibility. I was freed thereby from anxiety and worry, from every tension, and could float serenely upon the tide of God's sustaining providence in perfect peace of soul.

Pity would be no more If we did not make somebody Poor; And Mercy no more could be If all were as happy as we. And mutual fear brings peace, Till the selfish loves increase: Then Cruelty knits a snare And spreads his baits with care. He sits down with holy fears And waters the ground with tears: Then Humility takes its root Underneath his foot. Soon spreads the dismal shade Of Mystery over his head, And the Catterpiller and Fly Feed on the Mystery. And it bears the fruit of Deceit, Ruddy and sweet to eat, And the Raven his nest has made In its thickest shade. The Gods of the earth and sea Sought thro' Nature to find this Tree, But their search was all in vain: There grows one in the Human Brain.

Her joyful spirit would bring laughter and happiness to anyone in her life with the same natural ease that a rose blooms and sheds its perfume.

Freedom comes from focus, focus brings freedom. Focus on fear you will always be in prison, focus on faith and is nothing the world can keep you knocked down.

War is a violent thing but its purpose is often to protect your own, and to ultimately bring peace. Sometimes you have to go to war to move forward and past suffering, to get closer to our natural state as humans. That of equilibrium and well-being." Trisha simply nodded. The only time Esha ever lectured was when she'd seen something and she was trying to tell you what she'd seen. "When it's time to fight, it's okay to fight," Esha said. "Even if sometimes your biggest enemies may be hiding inside you. Not everyone who fights you is your enemy.

God is our final say in who and what's negative and who and what's positive in our lives. It is best not to have this so over-simplified as the illusioned superstitionists have it; an infinite being's tests may not always be so flowery, and the things we may see as positive are in many cases simply desires of our sinful nature. We are to protect our spirit without falling into the narcissistic mistake of trying to protect our selfish emotions, which the latter, in turn, is more than unlikely to bring peace and happiness. But rather guilt and emptiness. When one walks around constantly, in his mind, attempting to separate positive versus negative people, he is already controlled by something even worse than those he calls the 'negative people', and that is before he spots it soon enough to avoid it as he hypocritically tries to avoid them.

When you really understand who you are, you will experience unalloyed happiness. Happiness that you only dreamed about, happiness in the Silence, when nothing is happening but you’re happy. Always happy, always at peace. All of the Gods that you have been praying to all your life, all of the Buddha’s you’ve taken refuge in, the Krishnas, the Kalmias, the Shivahs, the Christ, Allah, they’re all within you. You are that. There is only the one Self and you are That. Ponder this. The knowledge of this brings you eternally infinite happiness instantly. When you begin to understand who you are, your Divine nature, that you are not the body, you’re not the mind, once you understand your Infinite nature, who you really are and there’s nothing else, you immediately become instantly happy. For happiness is your very nature. Happiness, the Self are synonymous. Consciousness, Absolute Reality, Pure Awareness, are all synonymous. There is only One. It has many names, but the One pervades all of space and time. And it is the only existence and you are That. There is no other existence. Awaken to this truth. You are the only One that does exist. And you are Consciousness.

Perhaps we are not following Christ all the way or in the right spirit. We are likely, for example, to be a little sparing of the palms and hosannas. We are chary of wielding the scourge of small cords, lest we should offend somebody or interfere with trade. We do not furnish up our wits to disentangle knotty questions about Sunday observance and tribute money, nor hasten to sit at the feet of the doctors, both hearing them and asking them questions. We pass hastily over disquieting jests about making friends with the mammon of unrighteousness and alarming observations about bringing not peace but a sword; nor do we distinguish ourselves by the graciousness by which we sit at meat with publicans and sinners. Somehow or other, and with the best intentions, we have shown the world the typical Christian in the likeness of a crashing and rather ill-natured bore---and this in the name of the one who assuredly never bored a soul in those thirty-three years during which he passed through the world like a flame. Let us, in heaven's name, drag out the divine drama from under the dreadful accumulation of slipshod thinking and trashy sentiment heaped upon it, and set it on an open stage to startle the world into some sort of vigorous reaction. If the pious are the first to be shocked, so much worse for the pious---others will pass into the kingdom of heaven before them. If all men are offended because of Christ, let them be offended; but where is the sense of their being offended at something that is not Christ and is nothing like him? We do him singularly little honor by watering down his personality till it could not offend a fly. Surely it is not the business of the Church to adapt Christ to men, but to adapt men to Christ.

In some quiet way, the expression and feelings of gratitude have a wonderful cleansing or healing nature. Gratitude brings warmth to the giver and the receiver alike. Gratitude expressed to our Heavenly Father in prayer for what we have brings a calming peace—a peace which allows us to not canker our souls for what we don’t have.

Listen up, pal, the moon is way up in the sky. Aren’t you scared? The helplessness that comes from nature. That moonlight, think about it, that moonlight, paler than a corpse’s face, so silent and far away, that moonlight witnessed the cries of the first monsters to walk the earth, surveyed the peaceful waters after the deluges and the floods, illuminated centuries of nights and went out at dawns throughout centuries . . . Think about it, my friend, that moonlight will be the same tranquil ghost when the last traces of your great-grandsons’ grandsons no longer exist. Prostrate yourself before it. You’ve shown up for an instant and it is forever. Don’t you suffer, pal? I . . . I myself can’t stand it. It hits me right here, in the center of my heart, having to die one day and, thousands of centuries later, undistinguished in humus, eyeless for all eternity, I, I!, for all eternity . . . and the indifferent, triumphant moon, its pale hands outstretched over new men, new things, different beings. And I Dead! Think about it, my friend. It’s shining over the cemetery right now. The cemetery, where all lie sleeping who once were and never more shall be. There, where the slightest whisper makes the living shudder in terror and where the tranquility of the stars muffles our cries and brings terror to our eyes. There, where there are neither tears nor thoughts to express the profound misery of coming to an end.

After you have exhausted what there is in business, politics, conviviality, love, and so on — have found that none of these finally satisfy, or permanently wear — what remains? Nature remains; to bring out from their torpid recesses, the affinities of a man or woman with the open air, the trees, fields, the changes of seasons — the sun by day and the stars of heaven by night.

I think of my own life, how it embraces a great quest to know every cog of nature--the names of oaks and ferns, the secret lives of birds, the taste of venison and Ogeechee lime, wax myrtle's smell and rattlesnake's, the contour of bobcat tracks, the number of barred owl cackles, the feel of Okefenokee Swamp water on my skin under a blistering sun. I search for a vital knowledge of the land that my father could not teach me, as he was not taught, and guidance to know and honor it, as he was not guided, as if this will shield me from the errancies of the mind, or bring me back from that dark territory should I happen to wander there. I search as if there were peace to be found.

I do not write every day. I write to the questions and issues before me. I write to deadlines. I write out of my passions. And I write to make peace with my own contradictory nature. For me, writing is a spiritual practice. A small bowl of water sits on my desk, a reminder that even if nothing is happening on the page, something is happening in the room--evaporation. And I always light a candle when I begin to write, a reminder that I have now entered another realm, call it the realm of the Spirit. I am mindful that when one writes, one leaves this world and enters another. My books are collages made from journals, research, and personal experience. I love the images rendered in journal entries, the immediacy that is captured on the page, the handwritten notes. I love the depth of ideas and perspective that research brings to a story, be it biological or anthropological studies or the insights brought to the page by the scholarly work of art historians. When I go into a library, I feel like I am a sleuth looking to solve a mystery. I am completely inspired by the pursuit of knowledge through various references. I read newpapers voraciously. I love what newspapers say about contemporary culture. And then you go back to your own perceptions, your own words, and weigh them against all you have brought together. I am interested in the kaleidoscope of ideas, how you bring many strands of thought into a book and weave them together as one piece of coherent fabric, while at the same time trying to create beautiful language in the service of the story. This is the blood work of the writer. Writing is also about a life engaged. And so, for me, community work, working in the schools or with grassroots conservation organizations is another critical component of my life as a writer. I cannot separate the writing life from a spiritual life, from a life as a teacher or activist or my life intertwined with family and the responsibilities we carry within our own homes. Writing is daring to feel what nurtures and breaks our hearts. Bearing witness is its own form of advocacy. It is a dance with pain and beauty.

Awe is quite a specific experience. It happens when we view beauty amid vastness, predominantly in nature, triggering a deep sense of belonging. Our smallness against a backdrop of immensity reminds us of our insignificance and interconnectedness, which brings about a profound, yet elated, peace.

I bring peace in the world, When I am an example of peace. When I love without condition. When I am the symbol of justice. When I can see people without prejudice. When I plant trees with great love. When I love the nature and take care. When I see no difference between you and me. When I am the symbol of compassion, care, and love.

In this moment, however you are searching, stop. Whether you are searching for peace and happiness in a relationship, in a better job, or even in world peace, just for one moment stop absolutely. There is nothing wrong with these pursuits, but if you are engaging in them to get peace or to get happiness, you are overlooking the ground of peace that is already here. Once you discover this ground of peace, then whatever pursuits you engage in will be informed by your discovery. Then you will naturally bring what you have discovered to the world, to politics, to all your relationships. This discovery has infinite, complex ramifications, but the essence of it is very simple. If you will stop all activity, just for one instant, even for one-tenth of a second, and simply be utterly still, you will recognize the inherent spaciousness of your being that is already happy and at peace with itself. Because of our conditioning, we normally dismiss this ground of peace with an immediate, “Yes, but what about my life? I have responsibilities. I need to keep busy. The absolute doesn’t relate to my world, my existence.” These conditioned thoughts just reinforce further conditioning. But if you will take a moment to recognize the peace that is already alive within you, you then actually have the choice to trust it in all your endeavors, in all your relationships, in every circumstance of your life. It doesn’t mean that your life will be swept clean of conflicts, challenges, pain, or suffering. It means that you will have recognized a sanctuary where the truth of yourself is present, where the truth of God is present, regardless of the physical, mental, or emotional circumstances of your life.

Like as a young child may not bring forth the things that belong to the aged, even so have I disposed the world which I created.

Random act of kindness (RAK) not only makes the world a better place, it also brings inner joy and happiness.

Ask the womb of a woman, and say unto her, If thou bring forth children, why dost thou it not together, but one after another? pray her therefore to bring forth ten children at once.

There shall be confusion also in many places, and the fire shall be oft sent out again, and the wild beasts shall change their places, and menstruate women shall bring forth monsters:

The grain of evil seed had been sown in the heart of Adam from the beginning, and how much ungodliness had it brought up unto this time? and how much shall it yet bring forth until the time of threshing come?

Let your heart be at peace. Watch the turmoil of beings but contemplate their return. If you don't realize the source, you stumble in confusion and sorrow. When you realize where you come from, you naturally become tolerant, disinterested, amused, kindhearted as a grandmother, dignified as a king. Immersed in the wonder of the Tao, you can deal with whatever life brings you, And when death comes, you are ready.   - Zhuangzi

Tom," she said, faintly, far away, "in the Southern Seas there's a day in each man's life when he knows it's time to shake hands with all his friends and say good-by and sail away, and he does, and it's natural-it's just his time. That's how it is today. I'm so like you sometimes, sitting through Saturday matinees until nine at night when we send your dad to bring you home. Tom, when the time comes that the same cowboys are shooting the same Indians on the same mountaintop, then it's best to fold back the seat and head for the door, with no regrets and no walking backward up the aisle. So, I'm leaving while I'm still happy and still entertained.

I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evils of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out. I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years’ time enriching them with all he has, and passing tranquilly to his reward. I see that I hold sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman, weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other’s soul, than I was in the souls of both. I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by light of his. I see the blots I threw upon it, faded away. I see him, foremost of just judges and honoured men, bringing a boy of my name, with a forehead that I know and golden hair, to this place – then fair to look upon, with not a trace of this day’s disfigurement – and I hear him tell the child my story, with a tender and faltering voice. It is a far, far better thing that I do, than I have ever done; it is a far, far better rest that I go to than I have ever known.

One comfort (and almost the only one arising from Edward's visit) was, that she could now often be spared to go up to the thorn-tree, and calm down her anxiety, and bring all discords into peace, under the sweet influences of nature.

In the ashes on the hearth Saigyo traced and retraced the word, "pity." He had yet to learn to accept life with all its good and evils, to love life in all its manifestations by becoming one with nature. And for this he had abandoned home, wife, and child in that city of conflict. He had fled to save his own life, not for any grandiose dream of redeeming mankind; neither had he taken vows with the thoughts of chanting sutras to Buddha; nor did he aspire to brocaded ranks of the high prelates. Only by surrendering to nature could he best cherish his own life, learn how man should live, and therein find peace. And if any priest accused him of taking the vows out of self-love, not to purify the world and bring salvation to men, Saigyo was ready to admit that these charges were true and that he deserved to be reviled and spat upon as a false priest. Yet, if driven to answer for himself, he was prepared to declare that he who had not learned to love his own life could not love mankind, and that what he sought now was to love that life which was his. Gifts he had none to preach salvation or the precepts of Buddha; all that he asked was to be left to exist as humbly as the butterflies and the birds.

As soon as he had left the room and walked into the air, he knew that he would never return and for the first time his fears lifted. It was a spring morning, and when he walked into Severndale Park he felt the breeze bringing back memories of a much earlier life, and he was at peace. He sat beneath a tree and looked up at its leaves in amazement - where once he might have gazed at them and sensed there only the confusion of his own thoughts, now each leaf was so clear and distinct that he could see the lightly coloured veins which carried moisture and life. And he looked down at his own hand, which seemed translucent beside the bright grass. His head no longer ached, and as he lay upon the earth he could feel its warmth beneath him.

To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind. If a man can control his mind he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.

To enjoy good health, to bring true happiness to one's family, to bring peace to all, one must first discipline and control one's own mind. If a man can control his mind he can find the way to enlightenment, and all wisdom and virtue will naturally come to him.

To enjoy good health, to bring true happiness to one’s family, to bring peace to all, one must first discipline and control one’s own mind. If a man can control his mind, he can find the way to Enlightenment, and all wisdom and virtue will naturally come to him.

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God.

Within three weeks the hollowness of another Nazi promise was exposed when Hitler decreed a law bringing an end to collective bargaining and providing that henceforth “labor trustees,” appointed by him, would “regulate labor contracts” and maintain “labor peace.”18 Since the decisions of the trustees were to be legally binding, the law, in effect, outlawed strikes. Ley promised “to restore absolute leadership to the natural leader of a factory—that is, the employer… Only the employer can decide. Many employers have for years had to call for the ‘master in the house.’ Now they are once again to be the ‘master in the house.

The commitment to forgive everyone, in all situations, without exception, including ourselves, is an intensely transformative commitment. The nature of forgiveness is such that it cannot be pretended or intellectualised. It is a practice which involves deep surrender to God and sincere humility. Surrender and humility are the two qualities which will advance our evolution most significantly. The practice of forgiveness brings quietness, stillness, peace, and happiness. If we want to be happy, we must be willing to let go of that which is most painful to us. The ego will put up a vicious fight, reminding us of how justified we are in holding onto all those things. The ego gets its life force from such resentments and so it is hardly going to co-operate with its own demise. However, with a sincere desire for happiness and peace, one finds the ability to let things go. The end result more than compensates for any temporary discomfort.

The transition from foreign enemies to domestic enemies is a natural sequence when safety is emphasized over liberty. It involves the FISA court, PATRIOT Act authority, out of control NSA surveillance, and enthusiastic presidential use of the Espionage Act of 1917 to suppress and intimidate truth-tellers and whistle-blowers. We have an FBI that participates in and encourages the process by breaking laws in its sting operations and entrapments. Plus, there are illegal seizures of property at all levels of government. Property confiscated is not turned over to general government revenue. Instead, it automatically is put in the treasury of the policing organization that did the confiscating. This process is dangerous; it systematically undermines our liberty while providing funding and perverse incentives for organizations that do the policing. This brings to mind the CIA using drug money to finance secret activities during Iran-Contra.

Number me the things that are not yet come- gather me together the dross that are scattered abroad- make me the flowers green again that are withered- Open me the places that are closed, and bring me forth the winds that in them are shut up- shew me the image of a voice: and then I will declare to thee the thing that thou labor to know.

When I describe this scene to Michel Cohen, the French pediatrician in New York, he knows immediately what I’m talking about. He says these mothers are speaking loudly to flaunt what good parents they are. The practice of narrated play is so common that Cohen included a section in his parenting book called Stimulation, which essentially tells mothers to cut it out. “Periods of playing and laughing should alternate naturally with periods of peace and quiet,” Cohen writes. “You don’t have to talk, sing, or entertain constantly.” Whatever your view on whether this intensive supervision is good for kids, it seems to make child care less pleasant for mothers.2 Just watching it is exhausting

Zoroaster was the prophet of the Persians, the people who restored the Jews to Jerusalem, the same Persians who later gave rise to the Chaldeans. The basic idea in Zoroaster’s teaching is that there are two Gods, one good, the other evil. The good God is a God of Light, of Justice, of Wisdom, who created a perfectly good world. His name is Ahura Mazda, “First Father of the Righteous Order, who gave to the sun and stars their paths.” The Mazda bulbs were named after this God of Light. Against him stands a God of Evil, Angra Mainyu, “the Deceiver,” who is the god of lies, darkness, hypocrisy, violence, and malice. He it was who threw evil into this good and well-made world. Thus the world in which we live is a mixture of light and darkness, of good and evil. This worldview is the mythology of the Fall. In its biblical transformation, it is the Fall. There is then a nature world that is not good and one does not put oneself in accord with it. It is evil and one pulls out or away in order to correct it. From this view arises a mythology with this sequence: Creation, a Fall, followed by Zoroaster (or Zarathustra), who teaches the way of virtue that will bring a gradual restoration of goodness. On the last day, after a terrific battle known as Armageddon, or the Reckoning of Spirits, Zoroaster will appear, in a second incarnation, the evil power will be wiped out, and all will be peace, light, and virtue forever. This mythology is surely familiar to all.

I have gone back to sleep in order to resist the forces of change. And I have stayed awake and been broken open. Both ways are difficult, but one way brings with it the gift of a lifetime. If we can stay awake when our lives are changing, secrets will be revealed to us—secrets about ourselves, about the nature of life, and about the eternal source of happiness and peace that is always available, always renewable, already within us.

In the silence of the heart God speaks. If you face God in prayer and silence, God will speak to you. Then you will know that you are nothing. It is only when you realize your nothingness, your emptiness, that God can fill you with Himself. Souls of prayer are souls of great silence. To make possible true inner silence, practice: Silence of the eyes, by seeking always the beauty and goodness of God everywhere, and closing them to the faults of others and to all that is sinful and disturbing to the soul. Silence of the ears, by listening always to the voice of God and to the cry of the poor and the needy, and closing them to all other voices that come from fallen human nature, such as gossip, tale bearing, and uncharitable words. Silence of the tongue, by praising God and speaking the life-giving Word of God that is the truth, that enlightens and inspires, brings peace, hope, and joy; and by refraining from self-defense and every word that causes darkness, turmoil, pain, and death. Silence of the mind, by opening it to the truth and knowledge of God in prayer and contemplation, like Mary who pondered the marvels of the Lord in her heart, and by closing it to all untruths, distractions, destructive thoughts, rash judgments, false suspicions of others, vengeful thoughts, and desires. Silence of the heart, by loving God with our heart, soul, mind, and strength; loving one another as God loves; and avoiding all selfishness, hatred, envy, jealousy, and greed. I shall keep the silence of my heart with greater care, so that in the silence of my heart I hear His words of comfort, and from the fullness of my heart I comfort Jesus in the distressing disguise of the poor. For in the silence and purity of the heart God speaks.

I believe that there are four things that the soul requires in a home. First, it needs a sense of belonging, to feel truly connected to the land, to your roots, to your spirit. Second, a soul needs to feel safe, so that you can be yourself, be creative, and bring forth what you are without fear. Third, it yearns for harmony with the greater cycles of nature. And, finally, your soul needs sacred space. When you have these four things, your home will be filled with inner peace.

It is man’s duty to live in conformity with the divine will, and this means, firstly, bringing his life into line with ‘nature’s laws’, and secondly, resigning himself completely and uncomplainingly to whatever fate may send him. Only by living thus, and not setting too high a value on things which can at any moment be taken away from him, can he discover that true, unshakeable peace and contentment to which ambition, luxury and above all avarice are among the greatest obstacles.

Any idea of separation is bondage. True liberation of the mind is in non-differentiation. And in the pursuit of breaking free from all the shackles of such man-made bondages, science is the most effective tool we have till this date. But in order to bring out all its effectiveness into the human society, it must be sweetened first with the touch of philosophy. Science without Philosophy leads to chaos. Philosophy without Science leads to nowhere. Only together they can construct a better world.

I do believe that we have more than five senses. Apart from the basic five, we also have the gut and the third eye. The gut being the seat of all feeling, and the third eye being the seat of intuition (foresight). But what can we expect from science, which is incomplete and flawed? How can science be called the study of nature without it acknowledging the soul? Or the ether? If science did study both these two crucial elements, which I feel are at the very heart of nature, then it would be forced to also acknowledge organized design in nature – which would then lead one to discover the heart of the universe. The core of all existence, of all vibrations, of all matter. By doing so, would ultimately bring one to acknowledge cause and effect, and ultimately - the conscience. But never mind this “esoteric” ideology that could bring about world peace and the unity of all mankind. If man knew how connected he was to all things and how the effect of his every action has an impact on all things, then we would no longer be able to convince him that some life on earth is meaningless to justify war.

ESTABLISHING A DAILY MEDITATION First select a suitable space for your regular meditation. It can be wherever you can sit easily with minimal disturbance: a corner of your bedroom or any other quiet spot in your home. Place a meditation cushion or chair there for your use. Arrange what is around so that you are reminded of your meditative purpose, so that it feels like a sacred and peaceful space. You may wish to make a simple altar with a flower or sacred image, or place your favorite spiritual books there for a few moments of inspiring reading. Let yourself enjoy creating this space for yourself. Then select a regular time for practice that suits your schedule and temperament. If you are a morning person, experiment with a sitting before breakfast. If evening fits your temperament or schedule better, try that first. Begin with sitting ten or twenty minutes at a time. Later you can sit longer or more frequently. Daily meditation can become like bathing or toothbrushing. It can bring a regular cleansing and calming to your heart and mind. Find a posture on the chair or cushion in which you can easily sit erect without being rigid. Let your body be firmly planted on the earth, your hands resting easily, your heart soft, your eyes closed gently. At first feel your body and consciously soften any obvious tension. Let go of any habitual thoughts or plans. Bring your attention to feel the sensations of your breathing. Take a few deep breaths to sense where you can feel the breath most easily, as coolness or tingling in the nostrils or throat, as movement of the chest, or rise and fall of the belly. Then let your breath be natural. Feel the sensations of your natural breathing very carefully, relaxing into each breath as you feel it, noticing how the soft sensations of breathing come and go with the changing breath. After a few breaths your mind will probably wander. When you notice this, no matter how long or short a time you have been away, simply come back to the next breath. Before you return, you can mindfully acknowledge where you have gone with a soft word in the back of your mind, such as “thinking,” “wandering,” “hearing,” “itching.” After softly and silently naming to yourself where your attention has been, gently and directly return to feel the next breath. Later on in your meditation you will be able to work with the places your mind wanders to, but for initial training, one word of acknowledgment and a simple return to the breath is best. As you sit, let the breath change rhythms naturally, allowing it to be short, long, fast, slow, rough, or easy. Calm yourself by relaxing into the breath. When your breath becomes soft, let your attention become gentle and careful, as soft as the breath itself. Like training a puppy, gently bring yourself back a thousand times. Over weeks and months of this practice you will gradually learn to calm and center yourself using the breath. There will be many cycles in this process, stormy days alternating with clear days. Just stay with it. As you do, listening deeply, you will find the breath helping to connect and quiet your whole body and mind. Working with the breath is an excellent foundation for the other meditations presented in this book. After developing some calm and skills, and connecting with your breath, you can then extend your range of meditation to include healing and awareness of all the levels of your body and mind. You will discover how awareness of your breath can serve as a steady basis for all you do.

Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.

Saturday evening, on a quiet lazy afternoon, I went to watch a bullfight in Las Ventas, one of Madrid's most famous bullrings. I went there out of curiosity. I had long been haunted by the image of the matador with its custom made torero suit, embroidered with golden threads, looking spectacular in his "suit of light" or traje de luces as they call it in Spain. I was curious to see the dance of death unfold in front of me, to test my humanity in the midst of blood and gold, and to see in which state my soul will come out of the arena, whether it will be shaken and stirred, furious and angry, or a little bit aware of the life embedded in every death. Being an avid fan of Hemingway, and a proponent of his famous sentence "About morals, I know only that what is moral is what you feel good after and what is immoral is what you feel bad after,” I went there willingly to test myself. I had heard atrocities about bullfighting yet I had this immense desire to be part of what I partially had an inclination to call a bloody piece of cultural experience. As I sat there, in front of the empty arena, I felt a grandiose feeling of belonging to something bigger than anything I experienced during my stay in Spain. Few minutes and I'll be witnessing a painting being carefully drawn in front of me, few minutes and I will be part of an art form deeply entrenched in the Spanish cultural heritage: the art of defying death. But to sit there, and to watch the bull enter the arena… To watch one bull surrounded by a matador and his six assistants. To watch the matador confronting the bull with the capote, performing a series of passes, just before the picador on a horse stabs the bull's neck, weakening the neck muscles and leading to the animal's first loss of blood... Starting a game with only one side having decided fully to engage in while making sure all the odds will be in the favor of him being a predetermined winner. It was this moment precisely that made me feel part of something immoral. The unfair rules of the game. The indifferent bull being begged to react, being pushed to the edge of fury. The bull, tired and peaceful. The bull, being teased relentlessly. The bull being pushed to a game he isn't interested in. And the matador getting credits for an unfair game he set. As I left the arena, people looked at me with mocking eyes. Yes, I went to watch a bull fight and yes the play of colors is marvelous. The matador’s costume is breathtaking and to be sitting in an arena fills your lungs with the sands of time. But to see the amount of claps the spill of blood is getting was beyond what I can endure. To hear the amount of claps injustice brings is astonishing. You understand a lot about human nature, about the wars taking place every day, about poverty and starvation. You understand a lot about racial discrimination and abuse (verbal and physical), sex trafficking, and everything that stirs the wounds of this world wide open. You understand a lot about humans’ thirst for injustice and violence as a way to empower hidden insecurities. Replace the bull and replace the matador. And the arena will still be there. And you'll hear the claps. You've been hearing them ever since you opened your eyes.

God is ever busy in freeing you from the tangle of worldly friendship and attachments which are in their very nature unstable and unreliable, and, therefore, bring you nothing but sorrows and anxieties. Let this experience teach you that if there is one whom you can entirely trust and for whom you should offer the love of an undivided heart, it should be the supreme Lord Himself who has His eternal seat in your heart. God is all merciful. Pray to Him. '0 God, lead me from the unreal to the Real; from darkness to Light; from death to Immortality.' When He makes you pass through many a painful ordeal of life, it is only to awaken you to the ultimate Reality.

Hope is important because it can make the present moment less difficult to bear. If we believe that tomorrow will be better, we can bear a hardship today. But that is the most that hope can do for us--to make some hardship lighter. When I think deeply about the nature of hope, I see something tragic. Since we cling to our hope in the future, we do not focus our energies and capabilities on the present moment. We use hope to believe something better will happen in the future, that we will arrive at peace, or the Kingdom of God. Hope becomes a kind of obstacle. If you can refrain from hoping, you can bring yourself entirely into the present moment and discover the joy that is already here.

We feel Divine Love entering us firstly through gentle, soft, humbling, kind and loving feelings, independent of any other person. This can be experienced as gently overwhelming as it increases, dependent on the depth of our desire for It. As we heal further, and more of our negative, repressed emotions and causal soul wounds are removed, the entering of Divine Love into our souls becomes stronger and stronger, bringing deep tears, powerful sensations and expansions in the heart and soul in immense gratitude, humility and feelings of great love and even more yearning for God. There may also be whole body tingling and sensations, crown chakra and heart explosions, feelings of being fully bathed in love and light, great feelings of humility, awe and wonder at the indescribable nature of God’s Love, and at how much He loves you. Receiving Divine Love can feel like being immersed in a bath of love all over, in every part of you, every cell. Deep peace, joy and waves of ecstasy, rapture and bliss arise and flow all over, and great humility washes over the soul. Immense love for God as the most wondrous, awe inspiring Soul that He Is is felt. A deepening into the essence of your pure soul occurs, along with the deep desire to give more of your soul to God. You feel deeply nurtured and embraced in God’s Arms. There is nothing better than resting and dropping into This. You feel the purity of His Love that is the most pleasurable feeling your soul will ever experience. Heat, pressure, inner and outer movements, pulsing, physical shifts and alignments can occur as you open and embody more Divine Love and the feeling of Blessedness this brings. This Blessedness also arises in felt feelings of forgiveness and mercy. Divine Love is Perfect in its trust and tenderness. We become more and more like a child; innocent, joyful, playful and beautiful as we were created to Be. This play is a pure and glorious sensation, wishing to share itself freely and touching all others. Receiving Divine Love can also become so powerful that we are brought to our knees in immense gratitude, rapture, pain and bliss, sometimes all at once. Receiving Divine Love in its fullness is overwhelming, and can even be physically painful in the heart as it inflows to such a degree that the heart actually stretches to accommodate It all. It is both rapturous and ecstatic, as the body may rock, sway and stretch as it receives more and more Divine Love.8 There is no better feeling in all universes than to receive this Greatest Love of all loves, the most pleasurable feelings a soul can experience as it has actually been designed this way, yet our physical bodies cannot take too much of it at one time! When I receive Divine Love in a rapturous way, it is blissful to the soul yet sometimes painful to the physical. Sometimes I have to stop praying as the body becomes too tired.

Of course diminishment isn’t all there is to aging. Far from it. Life out of the rat race, but still in the comfort zone, can give the chance to be in the moment, and bring real peace of mind. If memory remains sound and the thinking mind retains its vigor, an old intelligence may have extraordinary breadth and depth of understanding. It’s had more time to gather knowledge and more practice in comparison and judgment. No matter if the knowledge is intellectual or practical or emotional, if it concerns alpine ecosystems or the Buddha nature or how to reassure a frightened child: when you meet an old person with that kind of knowledge, if you have the sense of a bean sprout you know you’re in a rare and irreproducible presence.

The Natural Law of Cause and Effect. (KARMA) For every action, there is an equal and opposite reaction. Our world will be a much better place to live, if such natural law of cause and effect can be widely acknowledged, taught, and respected. Also, when we treat the important people and loved ones in our life with immense respect, compassion, love, dignity and honesty (cause), we will experience the most profound and loving, solid relationships – which lead to happiness, fulfillment and peace of mind (effect). All that brings us to be more in touch with who we are because we know that we are living the life we were meant to lead. And yes, everything can change for the better when we see that all of the events and reasons of our life have meaning and great value.

In transgressing the law of nature, the offender declares himself to live by another rule than that of reason and common equity, which is that measure God has set to the actions of men for their mutual security; and so he becomes dangerous to mankind, the tie, which is to secure them from injury and violence, being slighted and broken by him : which being a trespass against the whole species, and the peace and safety of it, provided for by the law of nature; every man upon this score, by the right he hath to preserve mankind in general, may restrain, or, where it is necessary, destroy things noxious to them, and so may bring such evil on any one, who hath transgressed that law, as may make him repent the doing of it, and thereby deter him, and by his example others, from doing the like mischief.

Yet the scene around me had its influence, and a guilty feeling possessed me as I realized that of all present in that place of peace and clean content, I was the only profane thing, an ogre lurking to destroy. The half-grown ferns and evergreen sedge grasses through which the early breeze whispered, would, if I had my way, soon be smeared with the blood of some animal, who was viewing, perhaps with feelings akin to my own, the dawning of another day; to be is last. Strange thoughts, maybe, coming from a trapper, one whose trade is to kill;but be it known to you that he who lives much alone within the portals of the temple of Nature learns to think, and deeply, of things which seldom come within the scope of ordinary life. Much Killing brings ine time, no longer triumph, but a revulsion of feeling.

In transgressing the law of nature, the offender declares himself to live by another rule than that of reason and common equity, which is that measure God has set to the actions of men for their mutual security; and so he becomes dangerous to mankind, the tie, which is to secure them from injury and violence, being slighted and broken by him : which being a trespass against the whole species, and the peace and safety of it, provided for by the law of nature; every man upon this score, by the right he hath to preserve mankind in general, may restrain, or, where it is necessary, destroy things noxious to them, and so may bring such evil on any one, who hath transgressed that law, as may make him repent the doing of it, and thereby deter him, and by his example others, from doing the like mischief. And

Now and again, it is necessary to seclude yourself among deep mountains and hidden valleys to restore your link to the source of life. Sit comfortably and first contemplate the manifest realm of existence. This realm is concerned with externals, the physical form of things. Then fill your body with ki and sense the manner in which the universe functions—its shape, its color, and its vibrations. Breathe in and let yourself soar to the ends of the universe; breathe out and bring the cosmos back inside. Next, breathe up all the fecundity and vibrancy of the earth. Finally, blend the breath of heaven and the breath of earth with that of your own body, becoming the breath of life itself. As you calm down, naturally let yourself settle in the heart of things. Find your center, and fill yourself with light and heat.

Here are some of the things I learned while living in New York: That you shouldn’t interpret direct and efficient communication as rudeness. That a sidewalk operates by the same rules as a highway: if you walk slow, walk in the right lane, and if you have to stop, pull over. I learned that once the late June sunshine hits the streets, pretty girls in summer dresses come out of the woodwork. I also learned that summer brings with it the inescapable smell of marinating garbage and human urine. In the city, you can get weed delivered to your front door by a hipster on a bicycle or pick up a screwdriver in the dead of the night at a twenty-four-hour hardware store. I learned that the city has resilience like no other city during natural (or man-made) disasters, and that the people of New York generally coexist peacefully, which is impressive, considering there are 27,352 people per square mile.

Sexual violence is a difficult topic to think about and even harder to deal with. I understand that a wide range of emotions may have been ignited while reading this book, so I ask you to take care of yourself. Always remember to take care of yourself no matter what, and never stop doing the things you love that bring peace and joy to your life. Whether it is music, art, exercise, cooking, reading, sports, prayer, nature, or any of the other amazing gifts life has to offer: Embrace them. Do what you love to do, embrace all the beauty that exists within yourself and the world around you, and take care of yourself. And of course, reach out to someone if you need help. Talk to a family member or friend, find the right therapist, or seek out a religious or spiritual guide if needed. Life is very difficult to go through it alone, so please talk to someone you love and trust, and one who always has your best interest at heart.

But perhaps a compromise lies where Augustine’s checklists leave you, when you do have room to maneuver. You lean, bend, or tilt in a certain direction when choosing between order and justice, war and peace, Caesar and God. You’re aligning aspirations with capabilities, for in Augustine’s thinking justice, peace, and God fit the first category, while order, war, and Caesar inhabit the second. Alignment, in turn, implies interdependence. Justice is unattainable in the absence of order, peace may require the fighting of wars, Caesar must be propitiated—perhaps even, like Constantine, converted—if man is to reach God. Each capability brings an aspiration within reach, much as Sun Tzu’s practices tether his principles, but what’s the nature of the tether? I think it’s proportionality: the means employed must be appropriate to—or at least not corrupt—the end envisaged. This, then, is Augustine’s tilt: toward a logic of strategy transcending time, place, culture, circumstance, and the differences between saints and sinners.

First, I must confess that over the past few years I have been gravely disappointed with the white moderate. I have almost reached the regrettable conclusion that the Negro's great stumbling block in his stride toward freedom is not the White Citizens' Councilor or the Ku Klux Klanner, but the white moderate, who is more devoted to "order" than to justice; who prefers a negative peace which is the absence of tension to a positive peace which is the presence of justice; who constantly says: "I agree with you in the goal you seek, but I cannot agree with your methods of direct action"; who paternalistically believes he can set the timetable for another man's freedom; who lives by a mythical concept of time and who constantly advises the Negro to wait for a "more convenient season." Shallow understanding from people of good will is more frustrating than absolute misunderstanding from people of ill will. Lukewarm acceptance is much more bewildering than outright rejection. I had hoped that the white moderate would understand that law and order exist for the purpose of establishing justice and that when they fail in this purpose they become the dangerously structured dams that block the flow of social progress. I had hoped that the white moderate would understand that the present tension in the South is a necessary phase of the transition from an obnoxious negative peace, in which the Negro passively accepted his unjust plight, to a substantive and positive peace, in which all men will respect the dignity and worth of human personality. Actually, we who engage in nonviolent direct action are not the creators of tension. We merely bring to the surface the hidden tension that is already alive. We bring it out in the open, where it can be seen and dealt with. Like a boil that can never be cured so long as it is covered up but must be opened with all its ugliness to the natural medicines of air and light, injustice must be exposed, with all the tension its exposure creates, to the light of human conscience and the air of national opinion before it can be cured.

SHANTA RASA Shanta rasa is Abhinavagupta’s specific contribution. He believes that this rasa underlies all the others as the most basic and independent. When you experience any rasa at its highest level it turns into shanta rasa, the feeling of serenity. It is as though the different emotions are waves on the ocean and the ocean itself is peace. All the different rasas, then, are permutations of the one underlying rasa, shanta. A Shaivite author wrote: At the moment of shock, when we experience the terrible rasa or the odious rasa or the moment of joy in musical elevation, the mind becomes still. Then the light of our true nature, the Self, flashes forth and illumines our consciousness with its brilliance. According to Abhinavagupta, shanta rasa arouses a mental condition that brings transcendental bliss. He says that shanta rasa cannot be presented directly. You have to sneak up on it through laughter, heroism, fear or other intense emotion. He adds, the only way it can be presented directly is to portray a great yogi at the point of realisation.

Now the last age by Cumae's Sibyl sung has come and gone, and the majestic roll of circling centuries begins anew: justice returns, returns old Saturn's reign, with a new breed of men sent down from heaven. Only do thou, at the boy's birth in whom the iron shall cease, the golden race arise, befriend him, chaste Lucina; 'tis thine own apollo reigns. And in thy consulate, this glorious age, O Pollio, shall begin, and the months enter on their mighty march. Under thy guidance, whatso tracks remain of our old wickedness, once done away, shall free the earth from never-ceasing fear. He shall receive the life of gods, and see heroes with gods commingling, and himself be seen of them, and with his father's worth reign o'er a world at peace. For thee, O boy, first shall the earth, untilled, pour freely forth her childish gifts, the gadding ivy-spray with foxglove and Egyptian bean-flower mixed, and laughing-eyed acanthus. Of themselves, untended, will the she-goats then bring home their udders swollen with milk, while flocks afield shall of the monstrous lion have no fear. Thy very cradle shall pour forth for thee caressing flowers. The serpent too shall die, die shall the treacherous poison-plant, and far and wide Assyrian spices spring. But soon as thou hast skill to read of heroes' fame, and of thy father's deeds, and inly learn what virtue is, the plain by slow degrees with waving corn-crops shall to golden grow, fom the wild briar shall hang the blushing grape, and stubborn oaks sweat honey-dew. Nathless yet shall there lurk within of ancient wrong some traces, bidding tempt the deep with ships, gird towns with walls, with furrows cleave the earth. Therewith a second Tiphys shall there be, her hero-freight a second Argo bear; new wars too shall arise, and once again some great Achilles to some Troy be sent. Then, when the mellowing years have made thee man, no more shall mariner sail, nor pine-tree bark ply traffic on the sea, but every land shall all things bear alike: the glebe no more shall feel the harrow's grip, nor vine the hook; the sturdy ploughman shall loose yoke from steer, nor wool with varying colours learn to lie; but in the meadows shall the ram himself, now with soft flush of purple, now with tint of yellow saffron, teach his fleece to shine. While clothed in natural scarlet graze the lambs.

Cannabis, the sensation that had reignited in America and helped bring hemp’s recreational usage back to prominence in a quiet, steady British counter-culture, had helped dispel much of the prejudice, entitlement and arrogance that had eluded the careful eye of Simon’s mother, undermining her care during the once-restlessly energetic yet gentle soul’s dedicated mothering of the studious boy. It took root in his thoughts and expectations. Bravado and projection replaced genuine yet understated confidence; much of that which had been endearing in him ceased to be seen, to his mother’s despondency. A bachelor of the arts, the blissfully apathetic raconteur left university, having renounced his faith and openly claiming to feel no connection, either socially or intellectually with the student life and further study. Personal failures and parental despair combined to sober the-21yr old frustrated essayist and tentative poet. Cannabis, ironically sought following the conclusion of his stimulant-fuelled student years, had finally levelled him out, and provided the introspection needed to dispel the lesser demons of his nature. Reefer Madness, such insanity – freely distributed for the mass-consumer audience of the west! Curiosity pushed the wealthy young man’s interest in the plant to an isolated purchase, and thence to regular use. Wracked by introspection, the young man struggled through several months of instability and self-doubt before readjusting his focus to chase goals. Once humorous, Reefer Madness no longer amused him, and he dedicated an entire afternoon to writing an ultimately unpublished critique of the film, that descended into an impassioned defence of the plant. He began to watch with keen interest, as the critically-panned debacle of sheer slapstick silliness successfully struck terror into the hearts of a large section of non-marijuana smoking people in the west. The dichotomy of his own understanding and perception only increased the profound sense of gratitude Simon felt for the directional change in which his life was heading. It helped him escape from earlier attachments to the advantage of his upbringing, and destroyed the arrogance that, he realised with shock, had served to cloud years of his judgement. Thus, positive energy led to forward momentum; the mental readjustment silenced doubts, which in turn brought peace, and hope.

Mahabharata states: “What we eat in this life, eats us in the life after death.” We must not forget the chain of karma: Compassion and non-cruelty toward animals are linked morally and spiritually to world peace. Killing an animal for food, even one that we raise ourselves or hunted, is a violent act, which we forget in consuming its flesh. Today, cruelty extends beyond the mass killing of animals to the systematic, anti-life, anti-humane treatment of animals, from the time they are born to the time they are “harvested,” as if they were a cash crop. Animals are deprived of their natural habitat and life cycle for the expediency of the meat industry. Individual killing of animals for food is the first step in the cruelty process. The profit-motivated nature of industrializing animals, as if they are inanimate objects and void of any rights, feelings, or soul is the next step in the expansion of cruelty. The way animals, chicken, and fish are treated today is at a level of cruelty that staggers the imagination. When eating these animals, we take the vibration of this cruelty and death into our consciousness, often without even thinking of what we are bringing into our own bodies and encouraging in our own environment.

A Prescription for a Simple Life 1. Write in a journal daily, or almost daily. 2. Take three to four months off every few years and go live in some very different place, preferably a foreign country. 3. Limit your work (outside of the home) to 30 hours a week, 20 if you are a parent. 4. Don't let any material thing come into your home unless you absolutely love it and want to keep it for the rest of your life or until it is beyond repair. 5. Spend at least an hour a week in a natural setting, away from crowds of people, traffic, and buildings. Three to four hours of nature time each week is even better. 6. Live in a home with only those rooms that you or someone in your family use every day. 7. Select a home and place of work no more than 30 minutes away from each other. 8. Do whatever you need to do to connect with a sense of spirit in your life, whether it be prayer, religious services, meditation, spiritually-related reading, or walking in nature. 9. Seek the support of others who want to simplify their lives. Join or start a simplicity circle if you enjoy group interaction. 10. Practice saying no. Say no to those things that don't bring you inner peace and fulfillment, whether it be more things, more career responsibility, or more social activities.

a Confucian declaration of faith, a profoundly religious articulation of the meaning of being human; Heaven is my father and Earth is my mother, and even such a small creature as I finds an intimate place in their midst. Therefore that which fills the universe I regard as my body and that which directs the universe I consider as my nature. All people are my brothers and sisters, and all things are my companions. … Even those who are tired, infirm, crippled, or sick; those who have no brothers or children, wives or husbands, are all my brothers [and sisters] who are in distress and have no one to turn to. When the time comes, to keep him from harm—this is the care of a son. To rejoice in Heaven and to have no anxiety—this is filial piety at its purest. One who knows the principles of transformation will skillfully carry forward the undertakings [of Heaven and Earth], and one who penetrates spirit to the highest degree will skillfully carry out their will. Do nothing shameful in the recesses of your own house and thus bring no dishonor to them. Preserve your mind and nourish your nature and thus (serve them) with untiring effort. … Wealth, honor, blessing, and benefits are meant for the enrichment of my life, while poverty, humble station, and sorrow are meant to help me to fulfillment. In life I follow and serve [Heaven and Earth]. In death I will be at peace.

One great question underlies our existence,” the Dalai Lama had said before the trip. “What is the purpose of life? After much consideration, I believe that the purpose of life is to find happiness. “It does not matter whether one is a Buddhist like me, or a Christian like the Archbishop, or any other religion, or no religion at all. From the moment of birth, every human being wants to discover happiness and avoid suffering. No differences in our culture or our education or our religion affect this. From the very core of our being, we simply desire joy and contentment. But so often these feelings are fleeting and hard to find, like a butterfly that lands on us and then flutters away. “The ultimate source of happiness is within us. Not money, not power, not status. Some of my friends are billionaires, but they are very unhappy people. Power and money fail to bring inner peace. Outward attainment will not bring real inner joyfulness. We must look inside. “Sadly, many of the things that undermine our joy and happiness we create ourselves. Often it comes from the negative tendencies of the mind, emotional reactivity, or from our inability to appreciate and utilize the resources that exist within us. The suffering from a natural disaster we cannot control, but the suffering from our daily disasters we can. We create most of our suffering, so it should be logical that we also have the ability to create more joy. It simply depends on the attitudes, the perspectives, and the reactions we bring to situations and to our relationships with other people. When it comes to personal happiness there is a lot that we as individuals can do.

Here as a boy, prone on the grass, I observed the peaceful beauty of nature as its constituents gradually appeared. Silver fish lit up the shallow water, great swallowtail butterflies flitted decoratively from ragged robin to wild flower; small cotton tufts revealed the newly hatched cocoon; each wee spider was a thrill as it set out on its great adventure. I heard the moorhen call and hurry her fluffy offspring past my observation post as a bittern boomed in the distance. At every turn of the eye the simplest form of nature is found to be full of excitement and fresh beauty to the quiet, respectful observer. As we look more closely, the treasure-house opens fresh doors of wonder until we become absorbed in the perfection of simplicity and the magnificence of the ordinary. I have continued to do this so often during my life that the intrusion in these marshes during the past several years of foreign bodies in smelly motorboats is equivalent to disease attacking the peacefulness of natural beauty. The thought of these disturbers brings resentment; they are not interesting. They upset the natural order, and are unheedful of the beauty around them. In all observation of a natural state, the more concentrated and penetrating it becomes, so much the more is found to observe, to understand, and over which to marvel. Many people think the Norfolk marshes dull. They abhor the silence, so they bring radios and tape recorders and regale the voices of nature with ragtime. These are the same people who love to be on the Jungfraujoch with me and count the roars of avalanches and say, “Stupendous!” while I say, “Dead ends falling off dead beginnings.

There is also another political party, who desire, through the influence of legislation and coercion, to level the world. To say the least, it is a species of robbery; to some it may appear an honorable one, but, nevertheless, it is robbery. What right has any private man to take by force the property of another? The laws of all nations would punish such a man as a thief. Would thousands of men engaged in the same business make it more honorable? . . . I shall not, here, enter into the various manners of obtaining wealth; but would merely state, that any unjust acquisition of it ought to be punished by law. Wealth is generally the representation of labour, industry, and talent. If one man is industrious, enterprising, diligent, careful, and saves property, and his children follow in his steps, and accumulate wealth; and another man is careless, prodigal, and lazy, and his children inherit his poverty, I cannot conceive upon what principles of justice, the children of the idle and profligate have a right to put their hands into the pockets of those who are diligent and careful, and rob them of their purse. Let this principle exist, and all energy and enterprise would be crushed. Men would be afraid of again accumulating, lest they should again be robbed. Industry and talent would have no stimulant, and confusion and ruin would inevitably follow. Again, if you took men's property without their consent, the natural consequence would be that they would seek to retake it the first opportunity; and this state of things would only deluge the world in blood. So that let any of these measures be carried out, even according to the most sanguine hopes of the parties, they would not only bring distress upon others, but also upon themselves; certainly they would not bring about the peace of the world.

Today there is much talk about democratic ideals in the outside world. But not in Germany! For here in Germany we had more than enough time-fifteen years-to acquaint ourselves with these democratic ideals. And we ourselves had to pick up the legacy left behind by this democracy. Now we are being credited with many a truly astounding war aim, especially by the English. After all, England is quite experienced in issuing proclamations of objectives in warfare as it has waged the greatest number of wars the world over. Truly astounding are the war aims announced to us today. A new Europe will arise. This Europe will be characterized by justice. This justice will render armament obsolete. This will lead to disarmament at last. This disarmament in turn will bring about an economic blossoming. Change and trade will spring up-much trade-free trade. And with the sponsorship of this trade, culture shall once more blossom, and not only culture will benefit, but religion will also prosper. In other words: we are heading towards a golden age! Well, we have heard of this golden age before. Many times precisely the same people attempted to illustrate its virtues to us who are now flooding us with descriptions of its benefits. The records are old ones, played once too often. We can only pity these gentlemen who cannot even come up with a new idea to trap a great people. For all this they had already promised us in 1918. Then, too, England’s objectives in the war were the creation of this “new Europe,” the establishment of a “new justice,” of which the “right to selfdetermination of the peoples” was to form an integral part. Back then already they promised us justice to render obsolete-for all time-the bearing of any sort of weaponry. Back then already they submitted to us a program for disarmament-one for global disarmament. To make this disarmament more evident, it was to be crowned by the establishment of an association of nations bearing no arms. These were to settle their differences in the future-for even back then there was no doubt that differences would still arise-by talking them to death in discussion and debate, just as is the custom in democratic states. There would be no more shooting under any circumstances! In 1918, they declared a blessed and pious age to come! What came to pass in its stead we all lived to see: the old states were destroyed without even as much as asking their citizenry. Historic, ancient structures were severed, not only state bodies but grown economic structures as well, without anything better to take their place. In total disregard of the principle of the right to self-determination of the peoples, the European peoples were hacked to pieces, torn apart. Great states were dissolved. Nations were robbed of their rights, first rendered utterly defenseless and then subjected to a division which left only victors and vanquished in this world. And then there was no more talk of disarmament. To the contrary, armament went on. Nor did any efforts materialize to settle conflicts peacefully. The armed states waged wars just as before. Yet those who had been disarmed were no longer in a position to ward off the aggressions of those well armed. Naturally, this did not herald economic prosperity but, to the contrary, produced a network of lunatic reparations payments which led to increasing destitution for not only the vanquished, but also the so-called victors themselves. The consequences of this economic destitution were felt most acutely by the German Volk. International finance remained brutal and squeezed our Volk ruthlessly. Adolf Hitler – speech in the Sportpalast Berlin, January 30, 1940

I see Barsad, and Cly, Defarge, The Vengeance, the Juryman, the Judge, long ranks of the new oppressors who have risen on the destruction of the old, perishing by this retributive instrument, before it shall cease out of its present use. I see a beautiful city and a brilliant people rising from this abyss, and, in their struggles to be truly free, in their triumphs and defeats, through long years to come, I see the evil of this time and of the previous time of which this is the natural birth, gradually making expiation for itself and wearing out “I see the lives for which I lay down my life, peaceful, useful, prosperous and happy, in that England which I shall see no more. I see Her with a child upon her bosom, who bears my name. I see her father, aged and bent, but otherwise restored, and faithful to all men in his healing office, and at peace. I see the good old man, so long their friend, in ten years’ time enriching them with all he has, and passing tranquilly to his reward. “I see that I hold a sanctuary in their hearts, and in the hearts of their descendants, generations hence. I see her, an old woman, weeping for me on the anniversary of this day. I see her and her husband, their course done, lying side by side in their last earthly bed, and I know that each was not more honoured and held sacred in the other’s soul, than I was in the souls of both. I see that child who lay upon her bosom and who bore my name, a man winning his way up in that path of life which once was mine. I see him winning it so well, that my name is made illustrious there by the light of his. I see the blots I threw upon it, faded away. I see him, fore-most of just judges and honoured men, bringing a boy of my name, with a forehead that I know and golden hair, to this place—then fair to look upon, with not a trace of this day’s disfigurement—and I hear him tell the child my story, with a tender and a faltering voice

I said to myself, This is going to be quick. I also thought: I’ll take the epidural now! Because the contractions were starting to demonstrate what the pain of birth is all about. The obstetrician came in. I smiled, ready for my shot. “I don’t know how to tell you this,” she said. “Your platelets are really, really low.” “Okay,” I said. I knew what platelets were-blood cells whose job it is to stop bleeding-but I had no idea why that was significant. “So, my epidural?” “You can’t have any medications.” “Come again?” “No drugs, no medications,” she said. “No epidural. I’ve called around to different anesthesiologists, and no one will touch you.” “No epidural?” “Nothing.” There are girls from third-world countries who do it with no drugs, I reminded myself. My mother elected for natural childbirth. How bad can it be? I got this. It started to hurt. I thought to myself, I am not going to cuss. Hell no! I am about to be a mother. I am bringing our baby into a positive environment and must be a good role model. Wow! The contractions built up quickly. My pristine vision of perfect, calm, quiet childbirth disappeared. A banshee snuck into the room and took over my body. Arrrgggh!!! No cursing! There was a rocking chair in the birth room. I went over and sat in it and began moving back and forth. Chris put on a CD by Enya that we’d brought to listen to: peaceful, pleasant music. I took a deep breath. Jeez, Louise! That one was a monster! Then, a breather. I’m doing goooooood! Breathe. Breathe… Wow! Then I said some other things. The banshee had a mind of her own. “I’m sorry, I’m sorry, I’m sorry!” I apologized to the nurses as I recovered from the surge of the contraction. “It’s okay,” said Chris. The pain surged again. Dang! Jiminy! And other things. Chris would watch the monitor. Suddenly he’d turn to look at me. “What?” I asked. “That was a strong one.” “Uh-huh.” The funny thing is, the stronger the contractions were on the monitor, the less they seemed to hurt. Maybe when things are really bad you focus more on being tough. Or perhaps my brain’s pain mechanism simply went on strike when the agony got too much.

I DON'T WANT to talk about me, of course, but it seems as though far too much attention has been lavished on you lately-that your greed and vanities and quest for self-fulfillment have been catered to far too much. You just want and want and want. You believe in yourself excessively. You don't believe in Nature anymore. It's too isolated from you. You've abstracted it. It's so messy and damaged and sad. Your eyes glaze as you travel life's highway past all the crushed animals and the Big Gulp cups. You don't even take pleasure in looking at nature photographs these days. Oh, they can be just as pretty as always, but don't they make you feel increasingly ... anxious? Filled with more trepidation than peace? So what's the point? You see the picture of the baby condor or the panda munching on a bamboo shoot, and your heart just sinks, doesn't it? A picture of a poor old sea turtle with barnacles on her back, all ancient and exhausted, depositing her five gallons of doomed eggs in the sand hardly fills you with joy, because you realize, quite rightly, that just outside the frame falls the shadow of the condo. What's cropped from the shot of ocean waves crashing on a pristine shore is the plastics plant, and just beyond the dunes lies a parking lot. Hidden from immediate view in the butterfly-bright meadow, in the dusky thicket, in the oak and holly wood, are the surveyors' stakes, for someone wants to build a mall exactly there-some gas stations and supermarkets, some pizza and video shops, a health club, maybe a bulimia treatment center. Those lovely pictures of leopards and herons and wild rivers-well, you just know they're going to be accompanied by a text that will serve only to bring you down. You don't want to think about it! It's all so uncool. And you don't want to feel guilty either. Guilt is uncool. Regret maybe you'll consider. Maybe. Regret is a possibility, but don't push me, you say. Nature photographs have become something of a problem, along with almost everything else. Even though they leave the bad stuff out-maybe because you know they're leaving all the bad stuff out-such pictures are making you increasingly aware that you're a little too late for Nature. Do you feel that? Twenty years too late? Maybe only ten? Not way too late, just a little too late? Well, it appears that you are. And since you are, you've decided you're just not going to attend this particular party.

55. We should, therefore, have a guardian, as it were, to pluck us continually by the ear and dispel rumours and protest against popular enthusiasms. For you are mistaken if you suppose that our faults are inborn in us; they have come from without, have been heaped upon us. Hence, by receiving frequent admonitions, we can reject the opinions which din about our ears. 56. Nature does not ally us with any vice; she produced us in health and freedom. She put before our eyes no object which might stir in us the itch of greed. She placed gold and silver beneath our feet, and bade those feet stamp down and crush everything that causes us to be stamped down and crushed. Nature elevated our gaze towards the sky and willed that we should look upward to behold her glorious and wonderful works. She gave us the rising and the setting sun, the whirling course of the on-rushing world which discloses the things of earth by day and the heavenly bodies by night, the movements of the stars, which are slow if you compare them with the universe, but most rapid if you reflect on the size of the orbits which they describe with unslackened speed; she showed us the successive eclipses of sun and moon, and other phenomena, wonderful because they occur regularly or because, through sudden causes they help into view – such as nightly trails of fire, or flashes in the open heavens unaccompanied by stroke or sound of thunder, or columns and beams and the various phenomena of flames. 57. She ordained that all these bodies should proceed above our heads; but gold and silver, with the iron which, because of the gold and silver, never brings peace, she has hidden away, as if they were dangerous things to trust to our keeping. It is we ourselves that have dragged them into the light of day to the end that we might fight over them; it is we ourselves who, tearing away the superincumbent earth, have dug out the causes and tools of our own destruction; it is we ourselves who have attributed our own misdeeds to Fortune, and do not blush to regard as the loftiest objects those which once lay in the depths of earth. 58. Do you wish to know how false is the gleam that has deceived your eyes? There is really nothing fouler or more involved in darkness than these things of earth, sunk and covered for so long a time in the mud where they belong. Of course they are foul; they have been hauled out through a long and murky mine-shaft. There is nothing uglier than these metals during the process of refinement and separation from the ore. Furthermore, watch the very workmen who must handle and sift the barren grade of dirt, the sort which comes from the bottom; see how soot-besmeared they are! 59. And yet the stuff they handle soils the soul more than the body, and there is more foulness in the owner than in the workman.

the politics of inevitability, a sense that the future is just more of the present, that the laws of progress are known, that there are no alternatives, and therefore nothing really to be done. In the American capitalist version of this story, nature brought the market, which brought democracy, which brought happiness. In the European version, history brought the nation, which learned from war that peace was good, and hence chose integration and prosperity. Before the collapse of the Soviet Union in 1991, communism had its own politics of inevitability: nature permits technology; technology brings social change; social change causes revolution; revolution enacts utopia. When this turned out not to be true, the European and American politicians of inevitability were triumphant. Europeans busied themselves completing the creation of the European Union in 1992. Americans reasoned that the failure of the communist story confirmed the truth of the capitalist one. Americans and Europeans kept telling themselves their tales of inevitability for a quarter century after the end of communism, and so raised a millennial generation without history. The American politics of inevitability, like all such stories, resisted facts. The fates of Russia, Ukraine, and Belarus after 1991 showed well enough that the fall of one system did not create a blank slate on which nature generated markets and markets generated rights. Iraq in 2003 might have confirmed this lesson, had the initiators of America’s illegal war reflected upon its disastrous consequences. The financial crisis of 2008 and the deregulation of campaign contributions in the United States in 2010 magnified the influence of the wealthy and reduced that of voters. As economic inequality grew, time horizons shrank, and fewer Americans believed that the future held a better version of the present. Lacking a functional state that assured basic social goods taken for granted elsewhere—education, pensions, health care, transport, parental leave, vacations—Americans could be overwhelmed by each day, and lose a sense of the future. The collapse of the politics of inevitability ushers in another experience of time: the politics of eternity. Whereas inevitability promises a better future for everyone, eternity places one nation at the center of a cyclical story of victimhood. Time is no longer a line into the future, but a circle that endlessly returns the same threats from the past. Within inevitability, no one is responsible because we all know that the details will sort themselves out for the better; within eternity, no one is responsible because we all know that the enemy is coming no matter what we do. Eternity politicians spread the conviction that government cannot aid society as a whole, but can only guard against threats. Progress gives way to doom.

When I Want a Gentle and Quiet Spirit Do not let your adornment be merely outward—arranging the hair, wearing gold, or putting on fine apparel—rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God. 1 PETER 3:3-4 IT’S GOOD TO TAKE CARE of yourself and make a consistent effort to always look good for your husband. But while you tend to your health and do what you should to stay attractive to him in what you wear and how you care for your skin and hair, you cannot neglect your inner self, where your lasting and ever-increasing beauty is found. The Bible says that the beauty of a gentle and quite spirit cannot be lost and is always pleasing to God. Having a quiet spirit doesn’t mean you barely talk above a whisper. God has given you a voice, and He intends for you to use it. But it is the quiet and peaceful spirit behind your voice that communicates you are not in an internal uproar. A gentle spirit doesn’t mean you are weak. It means that you aren’t brash, obnoxious, or rude. It means you are godly in nature and have love and respect for the people around you. What is in your heart shows on your face. The attractiveness of inner peace and gentleness in you will always manifest as beauty externally as well. And that is appealing to everyone—especially your husband. Pray that God’s Spirit in you will be the most important part of who you are, and that you will reflect the beauty of the Lord, which is beyond compare. His gentle and quiet Spirit in you will be more attractive to others than anything else. My Prayer to God LORD, I pray You would give me a gentle and quiet spirit, which I know is precious in Your sight. Enable me to have the inner beauty that is incorruptible, which comes from Your Spirit of peace dwelling in me. Only You can fill me with all I need in order to become as You want me to be. Show me how to always be attractive to my husband in the way I dress and look, but more importantly, help me to remember and understand where true and lasting beauty comes from. Enable me to be perceived by him and others as beautiful because of Your beautiful reflection in me. Help me to never be offensive or undesirable to be around. Keep me from allowing anyone to bring out the worst in me. Let the beauty of Your Spirit in me shine through and above all the fleshly parts of me that I am still dealing with and trying to allow You to perfect. Fill my heart with Your love, peace, and joy so that they are what always show on my face. Pour Your Spirit over me and in me so that what is seen on my face is not anger, concern, worry, or sadness, but rather contentment, calm, peace, and happiness. I depend on You to accomplish this in me because I know I cannot achieve this on my own. I worship You, Lord, as the Savior, Restorer, and Beautifier of my life. In Jesus’ name I pray.

It is natural for a man to desire what he reckons better than that which he has already, and be satisfied with nothing which lacks that special quality which he misses. Thus, if it is for her beauty that he loves his wife, he will cast longing eyes after a fairer woman. If he is clad in a rich garment, he will covet a costlier one; and no matter how rich he may be he will envy a man richer than himself. Do we not see people every day, endowed with vast estates, who keep on joining field to field, dreaming of wider boundaries for their lands? Those who dwell in palaces are ever adding house to house, continually building up and tearing down, remodeling and changing. Men in high places are driven by insatiable ambition to clutch at still greater prizes. And nowhere is there any final satisfaction, because nothing there can be defined as absolutely the best or highest. But it is natural that nothing should content a man's desires but the very best, as he reckons it. Is it not, then, mad folly always to be craving for things which can never quiet our longings, much less satisfy them? No matter how many such things one has, he is always lusting after what he has not; never at peace, he sighs for new possessions. Discontented, he spends himself in fruitless toil, and finds only weariness in the evanescent and unreal pleasures of the world. In his greediness, he counts all that he has clutched as nothing in comparison with what is beyond his grasp, and loses all pleasure in his actual possessions by longing after what he has not, yet covets. No man can ever hope to own all things. Even the little one does possess is got only with toil and is held in fear; since each is certain to lose what he hath when God's day, appointed though unrevealed. shall come. But the perverted will struggles towards the ultimate good by devious ways, yearning after satisfaction, yet led astray by vanity and deceived by wickedness. Ah, if you wish to attain to the consummation of all desire, so that nothing unfulfilled will be left, why weary yourself with fruitless efforts, running hither and thither, only to die long before the goal is reached? It is so that these impious ones wander in a circle, longing after something to gratify their yearnings, yet madly rejecting that which alone can bring them to their desired end, not by exhaustion but by attainment. They wear themselves out in vain travail, without reaching their blessed consummation, because they delight in creatures, not in the Creator. They want to traverse creation, trying all things one by one, rather than think of coming to him who is Lord of all. And if their utmost longing were realized, so that they should have all the world for their own, yet without possessing him who is the Author of all being, then the same law of their desires would make them contemn what they had and restlessly seek him whom they still lacked, that is, God himself.

A few years back, I had a long session with a psychiatrist who was conducting a study on post-traumatic stress disorder and its effects on reporters working in war zones. At one point, he asked me: “How many bodies have you seen in your lifetime?” Without thinking for too long, I replied: “I’m not sure exactly. I've seen quite a few mass graves in Africa and Bosnia, and I saw a well crammed full of corpses in East Timor, oh and then there was Rwanda and Goma...” After a short pause, he said to me calmly: “Do you think that's a normal response to that question?” He was right. It wasn't a normal response. Over the course of their lifetime, most people see the bodies of their parents, maybe their grandparents at a push. Nobody else would have responded to that question like I did. Apart from my fellow war reporters, of course. When I met Marco Lupis nearly twenty years ago, in September 1999, we were stood watching (fighting the natural urge to divert our gaze) as pale, maggot-ridden corpses, decomposed beyond recognition, were being dragged out of the well in East Timor. Naked bodies shorn of all dignity. When Marco wrote to ask me to write the foreword to this book and relive the experiences we shared together in Dili, I agreed without giving it a second thought because I understood that he too was struggling for normal responses. That he was hoping he would find some by writing this book. While reading it, I could see that Marco shares my obsession with understanding the world, my compulsion to recount the horrors I have seen and witnessed, and my need to overcome them and leave them behind. He wants to bring sense to the apparently senseless. Books like this are important. Books written by people who have done jobs like ours. It's not just about conveying - be it in the papers, on TV or on the radio - the atrocities committed by the very worst of humankind as they are happening; it’s about ensuring these atrocities are never forgotten. Because all too often, unforgivably, the people responsible go unpunished. And the thing they rely on most for their impunity is that, with the passing of time, people simply forget. There is a steady flow of information as we are bombarded every day with news of the latest massacre, terrorist attack or humanitarian crisis. The things that moved or outraged us yesterday are soon forgotten, washed away by today's tidal wave of fresh events. Instead they become a part of history, and as such should not be forgotten so quickly. When I read Marco's book, I discovered that the people who murdered our colleague Sander Thoenes in Dili, while he was simply doing his job like the rest of us, are still at large to this day. I read the thoughts and hopes of Ingrid Betancourt just twenty-four hours before she was abducted and taken to the depths of the Colombian jungle, where she would remain captive for six long years. I read that we know little or nothing about those responsible for the Cambodian genocide, whose millions of victims remain to this day without peace or justice. I learned these things because the written word cannot be destroyed. A written account of abuse, terror, violence or murder can be used to identify the perpetrators and bring them to justice, even though this can be an extremely drawn-out process during and after times of war. It still torments me, for example, that so many Bosnian women who were raped have never got justice and every day face the prospect of their assailants passing them on the street. But if I follow in Marco's footsteps and write down the things I have witnessed in a book, people will no longer be able to plead ignorance. That is why we need books like this one.