Neighbour Moving Quotes

... go down to the country, take a house, get interested in local politics, in local scandal, in village gossip. Take an inquisitive and violent interest in your neighbours.

You think that you've moved on. That you’re happier and now that you think about it — you're quite glad that it didn’t work out because you are free and happy. You're so happy. And it’s better this way. "Here, let me tell you my reasons," you say. "Let me explain what I mean." After hours of telling your neighbour and the florist and the girl on the bus, you conclude: "So, you see? I’m happier now.” You tell the brokenhearted your tale and assure them it's for the best, “So you see? It was meant to be.” But my dear, my foolish hurting dear, your ego is the bullet left in the wound. It’s this ego that needs to explain itself and justify the battle. A true warrior would be too busy fighting to live.

I sat in the sun on a bench; the animal within me licking the chops of memory; the spiritual side a little drowsed, promising subsequent penitence, but not yet moved to begin. After all, I reflected, I was like my neighbours; and then I smiled, comparing myself with other men, comparing my active good-will with the lazy cruelty of their neglect.

They way I walk now you’d have a hard time recognising me, on these streets where I once imagined walking with you. Hand in hand, like we always did, and it never mattered where we were going because it was all just fine. I was always fine. But they rest restlessly in my pockets now, in a new town, on these new streets, and it’s heavy to stay standing for my body is half the size when you’re gone and these buildings are tall and old and beautiful and I wonder what secrets they hold. How to stand so proud after so many years because I’m still young but I feel worn and I get through the days on too much caffeine and mood altering chemicals to stay awake long enough to make the poetry come alive. I fall asleep on the floor with the music still playing when my neighbour leaves for the office and I’m jealous. I wonder what it’s like to go outside and know where to go, know where you want to end up and just simply go there. I’ve been making lists of things I want to do, where to go and who to be, now that you’re gone, and it’s nice and all, it’s just … I’d rather write it with you, and go there with you. Be things with you. There were days when I still put on make up in case you’d come back, but I wear the same clothes and shower in the rain, eat when I can and sleep when I can, which is rare and not often, so if you’d see me now on these streets where I once imagined walking with you you’d have a hard time recognising me. It takes a lot to run away.

It feels like a cliché to say, but if anyone feeling resentful about their immigrant neighbours took the time to talk to them and find out a bit about their lives, they would almost certainly find that these people do not have everything handed to them on a plate, but instead are living in poor, cramped conditions, likely having left even worse conditions from wherever they've moved from.

The Prince who establishes himself in a Province whose laws and language differ from those of his own people, ought also to make himself the head and protector of his feebler neighbours, and endeavour to weaken the stronger, and must see that by no accident shall any other stranger as powerful as himself find an entrance there. For it will always happen that some such person will be called in by those of the Province who are discontented either through ambition or fear; as we see of old the Romans brought into Greece by the Aetolians, and in every other country that they entered, invited there by its inhabitants. And the usual course of things is that so soon as a formidable stranger enters a Province, all the weaker powers side with him, moved thereto by the ill-will they bear towards him who has hitherto kept them in subjection. So that in respect of these lesser powers, no trouble is needed to gain them over, for at once, together, and of their own accord, they throw in their lot with the government of the stranger. The new Prince, therefore, has only to see that they do not increase too much in strength, and with his own forces, aided by their good will, can easily subdue any who are powerful, so as to remain supreme in the Province. He who does not manage this matter well, will soon lose whatever he has gained, and while he retains it will find in it endless troubles and annoyances.

But the man who, by dint of long study and sober reflection, has succeeded in training his mind not to detect evil in anything, to consider all human actions with the utmost indifference, to regard them all as the inevitable consequences of a power - however it's defined - which is sometimes good and sometimes perverse but always irresistible, and gives rise to both what men approve and to what they condemn and never allows anything to distract or thwart its operations, such a man, I say, as you will agree, sir, may be as happy behaving as I behave as you are in the career which you follow. Happiness is an abstraction, a product of the imagination. It is one manner of being moved and depends exclusively on our way of seeing and feeling. Apart from the satisfaction of our needs, there is no single thing which makes all men happy. Every day we observe one man made happy by the circumstance which makes his neighbour supremely miserable. There is therefore nothing which guarantees happiness. It can only exist for us in the form given to it by our physical constitution and our philosophical principles. [...] Nothing in the world is real, nothing which merits praise or blame, nothing deserving reward or punishment, nothing which is unlawful here and perfectly legal five hundred leagues away, in other words, there is no unchanging, universal good.

As I pass through my incarnations in every age and race, I make my proper prostrations to the Gods of the Market Place. Peering through reverent fingers I watch them flourish and fall, And the Gods of the Copybook Headings, I notice, outlast them all. We were living in trees when they met us. They showed us each in turn That Water would certainly wet us, as Fire would certainly burn: But we found them lacking in Uplift, Vision and Breadth of Mind, So we left them to teach the Gorillas while we followed the March of Mankind. We moved as the Spirit listed. They never altered their pace, Being neither cloud nor wind-borne like the Gods of the Market Place, But they always caught up with our progress, and presently word would come That a tribe had been wiped off its icefield, or the lights had gone out in Rome. With the Hopes that our World is built on they were utterly out of touch, They denied that the Moon was Stilton; they denied she was even Dutch; They denied that Wishes were Horses; they denied that a Pig had Wings; So we worshipped the Gods of the Market Who promised these beautiful things. When the Cambrian measures were forming, They promised perpetual peace. They swore, if we gave them our weapons, that the wars of the tribes would cease. But when we disarmed They sold us and delivered us bound to our foe, And the Gods of the Copybook Headings said: "Stick to the Devil you know." On the first Feminian Sandstones we were promised the Fuller Life (Which started by loving our neighbour and ended by loving his wife) Till our women had no more children and the men lost reason and faith, And the Gods of the Copybook Headings said: "The Wages of Sin is Death." In the Carboniferous Epoch we were promised abundance for all, By robbing selected Peter to pay for collective Paul; But, though we had plenty of money, there was nothing our money could buy, And the Gods of the Copybook Headings said: "If you don't work you die." Then the Gods of the Market tumbled, and their smooth-tongued wizards withdrew And the hearts of the meanest were humbled and began to believe it was true That All is not Gold that Glitters, and Two and Two make Four And the Gods of the Copybook Headings limped up to explain it once more. As it will be in the future, it was at the birth of Man There are only four things certain since Social Progress began. That the Dog returns to his Vomit and the Sow returns to her Mire, And the burnt Fool's bandaged finger goes wabbling back to the Fire; And that after this is accomplished, and the brave new world begins When all men are paid for existing and no man must pay for his sins, As surely as Water will wet us, as surely as Fire will burn, The Gods of the Copybook Headings with terror and slaughter return!

Welsh Incident 'But that was nothing to what things came out From the sea-caves of Criccieth yonder.' What were they? Mermaids? dragons? ghosts?' Nothing at all of any things like that.' What were they, then?' 'All sorts of queer things, Things never seen or heard or written about, Very strange, un-Welsh, utterly peculiar Things. Oh, solid enough they seemed to touch, Had anyone dared it. Marvellous creation, All various shapes and sizes, and no sizes, All new, each perfectly unlike his neighbour, Though all came moving slowly out together.' Describe just one of them.' 'I am unable.' What were their colours?' 'Mostly nameless colours, Colours you'd like to see; but one was puce Or perhaps more like crimson, but not purplish. Some had no colour.' 'Tell me, had they legs?' Not a leg or foot among them that I saw.' But did these things come out in any order?' What o'clock was it? What was the day of the week? Who else was present? How was the weather?' I was coming to that. It was half-past three On Easter Tuesday last. The sun was shining. The Harlech Silver Band played Marchog Jesu On thrity-seven shimmering instruments Collecting for Caernarvon's (Fever) Hospital Fund. The populations of Pwllheli, Criccieth, Portmadoc, Borth, Tremadoc, Penrhyndeudraeth, Were all assembled. Criccieth's mayor addressed them First in good Welsh and then in fluent English, Twisting his fingers in his chain of office, Welcoming the things. They came out on the sand, Not keeping time to the band, moving seaward Silently at a snail's pace. But at last The most odd, indescribable thing of all Which hardly one man there could see for wonder Did something recognizably a something.' Well, what?' 'It made a noise.' 'A frightening noise?' No, no.' 'A musical noise? A noise of scuffling?' No, but a very loud, respectable noise --- Like groaning to oneself on Sunday morning In Chapel, close before the second psalm.' What did the mayor do?' 'I was coming to that.

All one’s neighbours are in the grip of some uncontrolled and uncontrollable fear. . . In lunatic asylums it is a well-known fact that patients are far more dangerous when suffering from fear than when moved by rage or hatred.

Jesus’ incarnation and ministry thus present us with the final critique of strategic religion; on the cross, where we see God almost deliberately ‘lose’ – as if duped into being strung up by a scheming, fearful group of clerics – we see the end of power games. God will not play. I sincerely believe that if the Church allows itself to be tied up in strategies, into ‘winning’ people for Christ, it will end inexorably moving towards power-politics, towards support for wars, and away from genuine concern for the ‘other’.

Poem in October" It was my thirtieth year to heaven Woke to my hearing from harbour and neighbour wood And the mussel pooled and the heron Priested shore The morning beckon With water praying and call of seagull and rook And the knock of sailing boats on the net webbed wall Myself to set foot That second In the still sleeping town and set forth. My birthday began with the water- Birds and the birds of the winged trees flying my name Above the farms and the white horses And I rose In rainy autumn And walked abroad in a shower of all my days. High tide and the heron dived when I took the road Over the border And the gates Of the town closed as the town awoke. A springful of larks in a rolling Cloud and the roadside bushes brimming with whistling Blackbirds and the sun of October Summery On the hill's shoulder, Here were fond climates and sweet singers suddenly Come in the morning where I wandered and listened To the rain wringing Wind blow cold In the wood faraway under me. Pale rain over the dwindling harbour And over the sea wet church the size of a snail With its horns through mist and the castle Brown as owls But all the gardens Of spring and summer were blooming in the tall tales Beyond the border and under the lark full cloud. There could I marvel My birthday Away but the weather turned around. It turned away from the blithe country And down the other air and the blue altered sky Streamed again a wonder of summer With apples Pears and red currants And I saw in the turning so clearly a child's Forgotten mornings when he walked with his mother Through the parables Of sun light And the legends of the green chapels And the twice told fields of infancy That his tears burned my cheeks and his heart moved in mine. These were the woods the river and sea Where a boy In the listening Summertime of the dead whispered the truth of his joy To the trees and the stones and the fish in the tide. And the mystery Sang alive Still in the water and singingbirds. And there could I marvel my birthday Away but the weather turned around. And the true Joy of the long dead child sang burning In the sun. It was my thirtieth Year to heaven stood there then in the summer noon Though the town below lay leaved with October blood. O may my heart's truth Still be sung On this high hill in a year's turning.

Miss Mapp moved towards the screen. "What a delicious big screen," she said. "Yes, but don't go behind it, Mapp," said Irene, "or you'll see my model undressing." Miss Mapp retreated from it precipitately, as from a wasp's nest, and examined some of the studies on the wall, for it was more than probable from the unfinished picture on the easel that Adam lurked behind the delicious screen. Terrible though it all was, she was conscious of an unbridled curiosity to know who Adam was. It was dreadful to think that there could be any man in Tilling so depraved as to stand to be looked at with so little on...

The giant, once buried, now stirs. When soon he rises, as surely he will, the friendly bonds between us will prove as knots young girls make with the stems of small flowers. Men will burn their neighbours' houses by night. Hang children fro trees at dawn. The rivers will stink with corpses bloated from their days of voyaging. And even as they move on, our armies will grow larger, swollen by anger and thirst for vengeance. For you Britons, it'll be as a ball of fire rolls towards you. You'll flee or perish. And country by country, this will become a new land, a Saxon land, with no more trace of your people's time here than a flock or two of sheep wandering the hills untended.

Patriotism,” said Lymond, “like honesty is a luxury with a very high face value which is quickly pricing itself out of the spiritual market altogether. [...] It is an emotion as well, and of course the emotion comes first. A child’s home and the ways of its life are sacrosanct, perfect, inviolate to the child. Add age; add security; add experience. In time we all admit our relatives and our neighbours, our fellow townsmen and even, perhaps, at last our fellow nationals to the threshold of tolerance. But the man living one inch beyond the boundary is an inveterate foe. [...] Patriotism is a fine hothouse for maggots. It breeds intolerance; it forces a spindle-legged, spurious riot of colour.… A man of only moderate powers enjoys the special sanction of purpose, the sense of ceremony; the echo of mysterious, lost and royal things; a trace of the broad, plain childish virtues of myth and legend and ballad. He wants advancement—what simpler way is there? He’s tired of the little seasons and looks for movement and change and an edge of peril and excitement; he enjoys the flowering of small talents lost in the dry courses of daily life. For all these reasons, men at least once in their lives move the finger which will take them to battle for their country.… “Patriotism,” said Lymond again. “It’s an opulent word, a mighty key to a royal Cloud-Cuckoo-Land. Patriotism; loyalty; a true conviction that of all the troubled and striving world, the soil of one’s fathers is noblest and best. A celestial competition for the best breed of man; a vehicle for shedding boredom and exercising surplus power or surplus talents or surplus money; an immature and bigoted intolerance which becomes the coin of barter in the markets of power— [...] These are not patriots but martyrs, dying in cheerful self-interest as the Christians died in the pleasant conviction of grace, leaving their example by chance to brood beneath the water and rise, miraculously, to refresh the centuries. The cry is raised: Our land is glorious under the sun. I have a need to believe it, they say. It is a virtue to believe it; and therefore I shall wring from this unassuming clod a passion and a power and a selflessness that otherwise would be laid unquickened in the grave. [...] “And who shall say they are wrong?” said Lymond. “There are those who will always cleave to the living country, and who with their uprooted imaginations might well make of it an instrument for good. Is it quite beyond us in this land? Is there no one will take up this priceless thing and say, Here is a nation, with such a soul; with such talents; with these failings and this native worth? In what fashion can this one people be brought to live in full vigour and serenity, and who, in their compassion and wisdom, will take it and lead it into the path?

She observed the dumb-show by which her neighbour was expressing her passion for music, but she refrained from copying it. This was not to say that, for once that she had consented to spend a few minutes in Mme. de Saint-Euverte's house, the Princesse des Laumes would not have wished (so that the act of politeness to her hostess which she had performed by coming might, so to speak, 'count double') to shew herself as friendly and obliging as possible. But she had a natural horror of what she called 'exaggerating,' and always made a point of letting people see that she 'simply must not' indulge in any display of emotion that was not in keeping with the tone of the circle in which she moved, although such displays never failed to make an impression upon her, by virtue of that spirit of imitation, akin to timidity, which is developed in the most self-confident persons, by contact with an unfamiliar environment, even though it be inferior to their own. She began to ask herself whether these gesticulations might not, perhaps, be a necessary concomitant of the piece of music that was being played, a piece which, it might be, was in a different category from all the music that she had ever heard before; and whether to abstain from them was not a sign of her own inability to understand the music, and of discourtesy towards the lady of the house; with the result that, in order to express by a compromise both of her contradictory inclinations in turn, at one moment she would merely straighten her shoulder-straps or feel in her golden hair for the little balls of coral or of pink enamel, frosted with tiny diamonds, which formed its simple but effective ornament, studying, with a cold interest, her impassioned neighbour, while at another she would beat time for a few bars with her fan, but, so as not to forfeit her independence, she would beat a different time from the pianist's.

Ireland, like Ukraine, is a largely rural country which suffers from its proximity to a more powerful industrialised neighbour. Ireland’s contribution to the history of tractors is the genius engineer Harry Ferguson, who was born in 1884, near Belfast. Ferguson was a clever and mischievous man, who also had a passion for aviation. It is said that he was the first man in Great Britain to build and fly his own aircraft in 1909. But he soon came to believe that improving efficiency of food production would be his unique service to mankind. Harry Ferguson’s first two-furrow plough was attached to the chassis of the Ford Model T car converted into a tractor, aptly named Eros. This plough was mounted on the rear of the tractor, and through ingenious use of balance springs it could be raised or lowered by the driver using a lever beside his seat. Ford, meanwhile, was developing its own tractors. The Ferguson design was more advanced, and made use of hydraulic linkage, but Ferguson knew that despite his engineering genius, he could not achieve his dream on his own. He needed a larger company to produce his design. So he made an informal agreement with Henry Ford, sealed only by a handshake. This Ford-Ferguson partnership gave to the world a new type of Fordson tractor far superior to any that had been known before, and the precursor of all modern-type tractors. However, this agreement by a handshake collapsed in 1947 when Henry Ford II took over the empire of his father, and started to produce a new Ford 8N tractor, using the Ferguson system. Ferguson’s open and cheerful nature was no match for the ruthless mentality of the American businessman. The matter was decided in court in 1951. Ferguson claimed $240 million, but was awarded only $9.25 million. Undaunted in spirit, Ferguson had a new idea. He approached the Standard Motor Company at Coventry with a plan, to adapt the Vanguard car for use as tractor. But this design had to be modified, because petrol was still rationed in the post-war period. The biggest challenge for Ferguson was the move from petrol-driven to diesel-driven engines and his success gave rise to the famous TE-20, of which more than half a million were built in the UK. Ferguson will be remembered for bringing together two great engineering stories of our time, the tractor and the family car, agriculture and transport, both of which have contributed so richly to the well-being of mankind.

Church or chapel is not the place for divine service. It is a place of prayer, a place of praise, a place to feed upon good things, a place to learn of God, as what place is not? It is a place to look in the eyes of your neighbour, and love God along with him. But the world in which you move, the place of your living and loving and labour, not the church you go to on your holiday, is the place of divine service. Serve your neighbour, and you serve him.

The wind had blown off, leaving a loud, bright night, with wings beating in the trees and a persistent organ sound as the full bellows of the earth blew the frogs full of life. The silhouette of a moving cat wavered across the moonlight, and, turning my head to watch it, I saw that I was not alone—fifty feet away a figure had emerged from the shadow of my neighbour’s mansion and was standing with his hands in his pockets regarding the silver pepper of the stars.

The prince who holds a country differing in the above respects ought to make himself the head and defender of his less powerful neighbours, and to weaken the more powerful amongst them, taking care that no foreigner as powerful as himself shall, by any accident, get a footing there. And the usual course of affairs is that, as soon as a powerful foreigner enters a country, all the subject states are drawn to him, moved by the hatred which they feel against the ruling power.

Wherefore, we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear, for our God is a consuming fire."—We have received a kingdom that cannot be moved—whose nature is immovable: let us have grace to serve the Consuming Fire, our God, with divine fear; not with the fear that cringes and craves, but with the bowing down of all thoughts, all delights, all loves before him who is the life of them all, and will have them all pure. The kingdom he has given us cannot be moved, because it has nothing weak in it: it is of the eternal world, the world of being, of truth. We, therefore, must worship him with a fear pure as the kingdom is unshakeable. He will shake heaven and earth, that only the unshakeable may remain, (verse 27): he is a consuming fire, that only that which cannot be consumed may stand forth eternal. It is the nature of God, so terribly pure that it destroys all that is not pure as fire, which demands like purity in our worship. He will have purity. It is not that the fire will burn us if we do not worship thus; but that the fire will burn us until we worship thus; yea, will go on burning within us after all that is foreign to it has yielded to its force, no longer with pain and consuming, but as the highest consciousness of life, the presence of God. When evil, which alone is consumable, shall have passed away in his fire from the dwellers in the immovable kingdom, the nature of man shall look the nature of God in the face, and his fear shall then be pure; for an eternal, that is a holy fear, must spring from a knowledge of the nature, not from a sense of the power. But that which cannot be consumed must be one within itself, a simple existence; therefore in such a soul the fear towards God will be one with the homeliest love. Yea, the fear of God will cause a man to flee, not from him, but from himself; not from him, but to him, the Father of himself, in terror lest he should do Him wrong or his neighbour wrong. And the first words which follow for the setting forth of that grace whereby we may serve God acceptably are these—" Let brotherly love continue." To love our brother is to worship the Consuming Fire.

In a town of moderate size, two men lived in neighbouring houses; but they had not been there very long before one man took such a hatred of the other, and envied him so bitterly, that the poor man determined to find another home, hoping that when they no longer met every day his enemy would forget all about him. So he sold his house and the little furniture it contained, and moved into the capital of the country, which was luckily at no great distance. About half a mile from this city he bought a nice little place, with a large garden and a fair-sized court, in the centre of which stood an old well.

The impossible class. — Poor, happy and independent! — these things can go together; poor, happy and a slave! — these things can also go together — and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is to hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbour, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans dawns in all its glory? In contrast to all this, everyone ought to say to himself: ‘better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!

Social prejudices are in the process of disappearing. More and more, nature is reclaiming her rights. We're moving in the proper direction. I've much more respect for the woman who has an illegitimate child than for an old maid. I've often been told of unmarried women who had children and brought these children up in a truly touching manner. It often happens amongst women servants, notably. The women who have no children finally go off their heads. It's somewhat striking to observe that in the majority of peoples the number of women exceeds that of men. What harm is there, then, in every woman's fulfilling her destiny? I love to see this display of health around me. The opposite thing would make me misanthropic. And I'd become really so, if all I had to look at were the spectacle of the ten thousand so-called élite. Luckily for me, I've always retained contacts with the people. Amongst the people, moral health is obligatory. It goes so far that in the country one never reproaches a priest for having a liaison with his servant. People even regard it as a kind of guarantee : the women and girls of the village need not protect themselves. In any case, women of the people are full of understanding; they admit that a young priest can't sweat his sperm out through his brain. The hypocrites are to be found amongst the ten-thousandstrong élite. That's where one meets the Puritan who can reproach his neighbour for his adventures, forgetting that he has himself married a divorcée. Everybody should draw from his own experience the reasons to show himself indulgent towards others. Marriage, as it is practised in bourgeoise society, is generally a thing against nature. But a meeting between two beings who complete one another, who are made for one another, borders already, in my conception, upon a miracle. I often think of those women who people the convents—because they haven't met the man with whom they would have wished to share their lives. With the exception of those who were promised to God by their parents, most of them, in fact, are women cheated by life. Human beings are made to suffer passively. Rare are the beings capable of coming to grips with existence.

Remember, if indeed thou art able to know it, that not in any church is the service done that he requires. He will say to no man, 'You never went to church: depart from me; I do not know you;' but, 'Inasmuch as you never helped one of my father's children, you have done nothing for me.' Church or chapel is not the place for divine service. It is a place of prayer, a place of praise, a place to feed upon good things, a place to learn of God, as what place is not? It is a place to look in the eyes of your neighbour, and love God along with him. But the world in which you move, the place of your living and loving and labour, not the church you go to on your holiday, is the place of divine service. Serve your neighbour, and you serve him.

There is an art to navigating London during the Blitz. Certain guides are obvious: Bethnal Green and Balham Undergrounds are no-goes, as is most of Wapping, Silvertown and the Isle of Dogs. The further west you go, the more you can move around late at night in reasonable confidence of not being hit, but should you pass an area which you feel sure was a council estate when you last checked in the 1970s, that is usually a sign that you should steer clear. There are also three practical ways in which the Blitz impacts on the general functioning of life in the city. The first is mundane: streets blocked, services suspended, hospitals overwhelmed, firefighters exhausted, policemen belligerent and bread difficult to find. Queuing becomes a tedious essential, and if you are a young nun not in uniform, sooner or later you will find yourself in the line for your weekly portion of meat, to be eaten very slowly one mouthful at a time, while non-judgemental ladies quietly judge you Secondly there is the slow erosion-a rather more subtle but perhaps more potent assault on the spirit It begins perhaps subtly, the half-seen glance down a shattered street where the survivors of a night which killed their kin sit dull and numb on the crooked remnants of their bed. Perhaps it need not even be a human stimulus: perhaps the sight of a child's nightdress hanging off a chimney pot, after it was thrown up only to float straight back down from the blast, is enough to stir something in your soul that has no rare. Perhaps the mother who cannot find her daughter, or the evacuees' faces pressed up against the window of a passing train. It is a death of the soul by a thousand cuts, and the falling skies are merely the laughter of the executioner going about his business. And then, inevitably, there is the moment of shock It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that People kept going because that was all that they could really do. Which is no less an achievement, in its way.

In this country faith is absolute and universal. The choice, if there is a choice, is made at birth. Everyone believes. For these people, God is a near neighbour. I thought of Sundays at home when I was a child, buttoned up in an uncomfortable tweed jacket and forced to go to Sunday communion. I remember mouthing the hymns without really singing, peering between my fingers at the rest of the congregation when I was supposed to be praying, twisting in my seat during the sermon, aching with impatience for the whole boring ritual to be over. I can’t remember when I last went to church. I must have been since Mary and I were married but I can’t remember when. I don’t know anyone who does go to church now. It’s extraordinary, isn’t it? I know I live amongst scientists and civil servants, and Mary’s friends are all bankers or economists, so perhaps we are not typical. You still see people coming out of church on Sunday morning, chatting on the steps, shaking hands with the vicar, as you drive past on your way to get the Sunday papers, relieved you are too old now to be told to go. But no one I know goes any more. We never talk about it. We never think about it. I cannot easily remember the words of the Lord’s Prayer. We have moved on from religion. Instead of going to church, which would never occur to us, Mary and I go to Tesco together on Sundays. At least, that is what we did when she still lived in London. We never have time to shop during the week and Saturdays are too busy. But on Sunday our local Tesco is just quiet enough to get round without being hit in the ankles all the time by other people’s shopping carts. We take our time wheeling the shopping cart around the vast cavern, goggling at the flatscreen TVs we cannot afford, occasionally tossing some minor luxury into the trolley that we can afford but not justify. I suppose shopping in Tesco on Sunday morning is in itself a sort of meditative experience: in some way a shared moment with the hundreds of other shoppers all wheeling their shopping carts, and a shared moment with Mary, come to that. Most of the people I see shopping on Sunday morning have that peaceful, dreamy expression on their faces that I know is on ours. That is our Sunday ritual. Now, I am in a different country, with a different woman by my side. But I feel as if I am in more than just a different country; I am in another world, a world where faith and prayer are instinctive and universal, where not to pray, not to be able to pray, is an affliction worse than blindness, where disconnection from God is worse than losing a limb.

In my country, we all participated. It is not enough to say that Hitler dragged the rest of us, kicking and screaming, to do his bidding. We did it willingly. That will be the scar that will never heal. Nor should it. We betrayed our neighbours, we took the precious possessions of those people the system deemed to be not in keeping with the perfect Aryan ideal – we did it. Us. The German people. The country that created Wagner and Dürer and Nietzsche also created Himmler, Goebbels and Göring. They didn’t drop from the sky, something alien. No. They were of my people, the Brownshirts who smashed up Jewish property, who humiliated Jews in the streets, who shipped them off to die in conditions that do not even bear thinking about – we all did it. We drove the trains, we sold their clothes, we moved into their houses, we spent their money. And even if we didn’t do those things, we kept our heads down while it all went on around us. All but a small few of us have blood on our hands, and now and for the rest of time, we must pay.

We were all, I thought, counting on the probability that, simply by living in a big North American city, we would be greeted as warriors on our arrival back home by those who knew us and those who didn’t alike. Greeted as champions. I was a champ for giving up the perks of living with family, among friends whose families had known mine for generations, among people familiar to me from primary school days. I lived now without the deep comfort of neighbours who cooked more food than they needed for themselves so that they could parcel it up and bring you some. I had left behind strangers who, passing on the street, bid each other good day, and people who put off their own chores to lend you a hand. I had given up all of this in the hope that I would no longer have to live a lie, that I could, at last, come into my authentic self. So on this particular occasion I had dressed as I always did, to announce my individuality and assert that I had indeed found authenticity. No one here needed to know the truth or to question whether such authenticity was achievable.

She walks back, more slowly, the way she came. How odd it feels, to move along the same streets in reverse, like inking over old words, her feet the quill, going back over work, rewriting, erasing. Partings are strange. It seems so simple: one minute ago, four, five, he was here, at her side; now, he is gone. She was with him; she is alone. She feels exposed, chill, peeled like an onion. There is the stall they passed earlier, piled high with tin pots and cedar shavings. There is the woman they saw, still making her decision, holding two pots in her hands, weighing them, and how can she still be there, how can she still be engaged in the same activity, in the choosing of a pot, when such a change, such a transformation has occurred in Agnes's life? Her very world has cloven in two and here is the same dog dozing in a doorway. Here is a young woman, tying up clothing into bundles, just as she was doing when they passed. Here is her neighbour...giving her a grave nod as he walks by. Can he not see, can he not read that life as she knows it is over, that he is gone?” Hamnet, pp214-5

Finally, Tononi argues that the neural correlate of consciousness in the human brain resembles a grid-like structure. One of the most robust findings in neuroscience is how visual, auditory, and touch perceptual spaces map in a topographic manner onto visual, auditory, and somatosensory cortices. Most excitatory pyramidal cells and inhibitory interneurons have local axons strongly connected to their immediate neighbours, with the connections probability decreasing with distance. Topographically organized cortical tissue, whether it develops naturally inside the skull or is engineered out of stem cells and grown in dishes, will have high intrinsic causal power. This tissue will feel like something, even if our intuition revels at the thought that cortical carpets, disconnected from all their inputs and outputs, can experience anything. But this is precisely what happens to each one of us when we close our eyes, go to sleep, and dream. We create a world that feels as real as the awake one, while devoid of sensory input and unable to move. Cerebral organoids or grid-like substances will not be conscious of love or hate, but of space.; of up, down, close by and far away and other spatial phenomenology distinctions. But unless provided with sophisticated motor outputs, they will be unable to do anything.

How did wheat convince Homo sapiens to exchange a rather good life for a more miserable existence? What did it offer in return? It did not offer a better diet. Remember, humans are omnivorous apes who thrive on a wide variety of foods. Grains made up only a small fraction of the human diet before the Agricultural Revolution. A diet based on cereals is poor in minerals and vitamins, hard to digest, and really bad for your teeth and gums. Wheat did not give people economic security. The life of a peasant is less secure than that of a hunter-gatherer. Foragers relied on dozens of species to survive, and could therefore weather difficult years even without stocks of preserved food. If the availability of one species was reduced, they could gather and hunt more of other species. Farming societies have, until very recently, relied for the great bulk of their calorie intake on a small variety of domesticated plants. In many areas, they relied on just a single staple, such as wheat, potatoes or rice. If the rains failed or clouds of locusts arrived or if a fungus infected that staple species, peasants died by the thousands and millions. Nor could wheat offer security against human violence. The early farmers were at least as violent as their forager ancestors, if not more so. Farmers had more possessions and needed land for planting. The loss of pasture land to raiding neighbours could mean the difference between subsistence and starvation, so there was much less room for compromise. When a foraging band was hard-pressed by a stronger rival, it could usually move on. It was difficult and dangerous, but it was feasible. When a strong enemy threatened an agricultural village, retreat meant giving up fields, houses and granaries. In many cases, this doomed the refugees to starvation. Farmers, therefore, tended to stay put and fight to the bitter end.

Staying at home during this COVID-19 lockdown period is an opportunity to go within ourselves, with less distractions to search for our true calling, to search and find as to what contribution can we make to humanity and make the world a better place. We finally have an opportunity to be with ourselves, or by ourselves  because during this lockdown period we are quieter, not out and about everyday shopping, socialising, eating, drinking, going to shows and team sports, being on the treadmill of life etc. We can during this period give ourselves an opportunity to reflect, renew and know ourselves. You have a choice to make now during this lockdow period as to what kind of a person you want to be from now on, also and what kind of future you want to build.  And that, begins in your very homes, with how you treat your family members. This will move in to the post lockdown period as to how you will treat your friends, neighbours and people in your community and general public. How you conduct yourself (with everyone around you) is influencing all of us as Ba Ga Mohlala and Banareng and also reflect as an image of Ba Ga Mohlala and Banareng to the general public. We all feel you and are impacted by your thought streams and actions. Decide to contribute your talents to society to better your community and people around you. And when your society and peole around you are better, you will be fulfilled and you would have contributed to building a better world for all. We need to stay focused and true to the vision that we hold for how we want life for Ba ga Mohlala and Banareng to look over the coming decades, even hundreds and thousands of years to come. Together, we will create a new better word for Ba Ga Mohlala and Banareng. We must be patient, dedicated to our vision and mission and never, ever give up. Together let us to create the path of an empowered future.

Tell me, sir, I said, the purport of what I have seen, for not yet have I understood how these happy people do their business and pass from hand to hand not a single coin I And he answered, Where greed and ambition and self-love rule, money must be: where there is neither greed nor ambition nor self-love, money is needless. And I asked, Is it then by the same ancient mode of barter that they go about their affairs? Truly I saw no exchange of any sort.—Bethink thee, said my guide, if thou hadst gone into any other shop throughout the whole city, thou wouldst have seen the same thing. I see not how that should make the matter plainer to me, I answered.—Where neither greed nor ambition nor selfishness reigneth, said my guide, there need and desire have free scope, for they work no evil.—But even now I understand you not, sir, I said.—Hear me then, answered my guide, for I will speak to thee more plainly. Wherefore do men take money in their hands when they go where things are?—Because they may not have the things without giving the money.—And where they may have things without giving money, there they take no money in their hands?—Truly no, sir, if there be such a place.—Then such a place is this, and so is it here.—But how can men give of their goods and receive nought in return?—By receiving everything in return. Tell me, said my guide, why do men take money for their goods?—That they may have wherewithal to go and buy other things which they need for themselves.—But if they also may go to this place or that place where the things are the which they need, and receive of those things without money and without price, is there then good cause why they should take money in their hands?—Truly no, I answered; and I begin, methinks, to see how the affair goeth. Yet are there some things still whereupon I would gladly be resolved. And first of all, how cometh it that men are moved to provide these and those goods for the supply of the wants of their neighbours, when they are drawn thereto by no want in themselves, and no advantage to themselves?—Thou reasonest, said my guide, as one of thine own degree, who to the eyes of the full-born ever look like chrysalids, closed round in a web of their own weaving; and who shall blame thee until thou thyself shinest within thyself? Understand that it is never advantage to himself that moveth a man in this kingdom to undertake this or that. The thing that alone advantageth a man here is the thing which he doth without thought unto that advantage. To your world, this world goeth by contraries.

The impossible class. Poor, happy and independent! — these things can go together; poor, happy and a slave! — these things can also go together — and I can think of no better news I could give to our factory slaves: provided, that is, they do not feel it to be in general a disgrace to be thus used, and used up, as a part of a machine and as it were a stopgap to fill a hole in human inventiveness! To the devil with the belief that higher payment could lift from them the essence of their miserable condition I mean their impersonal enslavement! To the devil with the idea of being persuaded that an enhancement of this impersonality within the mechanical operation of a new society could transform the disgrace of slavery into a virtue! To the devil with setting a price on oneself in exchange for which one ceases to be a person and becomes a part of a machine! Are you accomplices in the current folly of the nations the folly of wanting above all to produce as much as possible and to become as rich as possible? What you ought to do, rather, is to hold up to them the counter-reckoning: how great a sum of inner value is thrown away in pursuit of this external goal! But where is your inner value if you no longer know what it is to breathe freely? if you no longer possess the slightest power over yourselves? if you all too often grow weary of yourselves like a drink that has been left too long standing? if you pay heed to the newspapers and look askance at your wealthy neighbour, made covetous by the rapid rise and fall of power, money and opinions? if you no longer believe in philosophy that wears rags, in the free-heartedness of him without needs? if voluntary poverty and freedom from profession and marriage, such as would very well suit the more spiritual among you, have become to you things to laugh at? If, on the other hand, you have always in your ears the flutings of the Socialist pied-pipers whose design is to enflame you with wild hopes? which bid you to be prepared and nothing further, prepared day upon day, so that you wait and wait for something to happen from outside and in all other respects go on living as you have always lived until this waiting turns to hunger and thirst and fever and madness, and at last the day of the bestia triumphans dawns in all its glory? In contrast to all this, everyone ought to say to himself: ‘better to go abroad, to seek to become master in new and savage regions of the world and above all master over myself; to keep moving from place to place for just as long as any sign of slavery seems to threaten me; to shun neither adventure nor war and, if the worst should come to the worst, to be prepared for death: all this rather than further to endure this indecent servitude, rather than to go on becoming soured and malicious and conspiratorial!

November 16: Saint Gertrude   Gertrude was born of a noble family at Eisleben, in Saxony.  At five years of age, she offered her virginity and herself to Jesus Christ, in the Benedictine nunnery at Rodersdorf.  From that time forth she was utterly estranged from earthly things, ever striving for things higher, and began to lead a kind of heavenly life.  To learning in human letters she added knowledge of the things of God.  In the thought thereof she earnestly desired, and soon reached, the perfection of a Christian soul.  Of Christ, and of the things in his life, she spake oftentimes with movings of spirit.  The glory of God was the one end of all her thoughts, and to that her every longing and her every act were given.  Though God had crowned her with so many and so noble gifts both of nature and of grace, her belief regarding herself was so humble that she was used to number as among the greatest of the wonders of his goodness that he had always in his mercy borne with one who was so utterly unworthy. In the thirtieth year of her age she was elected Abbess of Rodersdorf, where she had professed herself in the religious life, and afterwards of Helfta.  This office she bore for forty years in love, wisdom, and zeal for strict observance, so that the house seemed like an ideal ensample of a sisterhood of perfect nuns.  To each one she was a mother and a teacher, and yet would be as the least of all, being in sooth in all lowliness among them as she that served.  That she might be more utterly God's only, she tormented her body with sleeplessness, hunger, and other afflictions, but withal ever true to herself, stood forth a pattern of innocency, gentleness, and long-suffering.  The salvation of her neighbours was her constant earnest endeavour, and her godly toil bore abundant fruit.  The love of God oftentimes threw her into trances, and she was given the grace of the deepest contemplation, even to union of spirit with God. Christ himself, to shew what such a bride was to him, revealed that he had in the heart of Gertrude a pleasant dwelling-place.  The Virgin Mother of God she ever sought with deep reverence as a mother and warden whom she had received from Jesus himself, and from her she had many benefits.  Toward the most Divine Sacrament of the Eucharist, and the sufferings of the Lord, her soul was moved with love and gratitude, so that she sometimes wept abundantly.  She helped with daily gifts and prayers the souls of the just condemned to the purifying fire.  She wrote much for the fostering of godliness.  She was glorified also by revelations from God, and by the gift of prophecy.  Her last illness was rather the wasting of a home-sickness to be with God than a decay of the flesh, and she left this life in the year of our Lord 1292.  God made her bright with miracles both during her life and after her death.

Nik stands and walks over to us. He kisses my cheek before taking Ash in a full-blown man hug. A long one. They both seem to be a little emotional. Nik whispers something to Ash and Ash nods before he slaps Nik’s back a few times and they part. Nik moves to stand between us and says, “It’s my honor to present the new Mr. and Mrs. Asher Collins.” Everyone stands up, whooping and cheering. And that’s about the time I burst into tears. I’m suddenly being group hugged and Tina wails, “I’m so happy for you, you crazy lady!” I wail right back, “I’m so happy I could shit rainbows!” Lola cheers. “I’m so f**king happy right now!” Mimi kisses my head and rocks me slightly. She says in a sing-song voice, “I knew all along!

Indeed, on their respective days of owning the tongue, each of the neighbours could not help but echo the mouth of the previous owner. The Italian family eventually developed a taste for the occasional cardamom tea, the Filipino adventurously spread some Vegemite on his pan de sal and, at one time, the Australian couple stirred fish heads into their sour soup. Meanwhile, the Sri Lankan began hosting summer feasts by the barbie, and the Turkish baker even serenaded his wife with songs about love and volcanoes as he prepared a tray of almond biscotti for the oven. You see, the tongue had an excellent memory. Even when it had moved to a new mouth, it still evoked the breath of spices, sweets and syllables of the former host. It was never known to forget anything, least of all the fact that it was once the soft, pink flesh of a South Coast mollusc; it yielded itself to a higher good one winter night when the ocean was formidably wild.

We all slip somewhere near in space, but almost never cross paths. It is a beautiful, well-groomed woman standing at the counter and selling jewellery to you. It is a girl running a flower stall. It is your neighbour who greets you daily in the lift. It is a woman who works with you in an office. It is your French teacher. It is an Instagram girl who moved to live by the sea. It is the girl who sat next to you in the underground. It is a woman who just walked past you on the street. It is a relative with whom you haven't been speaking for ten years. These infertile women are among us. This woman is me.

A certain man said that there were once three men who loved labours, and they were monks. The first one chose to go about and see where there was strife, which he turned into peace ; the second chose to go about and visit the sick ; but the third departed to the desert that he might dwell in quietness. Finally the first man, who had chosen to still the contentions of men, was unable to make every man to be at peace with his neighbour, and his spirit was sad ; and he went to the man who had chosen to visit the sick, and he found him in affliction because he was not able to fulfil the law which he had laid down for himself. Then the two of them went to the monk in the desert, and seeing each other they rejoiced, and the two men related to the third the tribulations which had befallen them in the world, and entreated him to tell them how he had lived in the desert. And he was silent, but after a little he said unto them, "Come, let each of us go and fill a vessel of water"; and after they had filled the vessel, he said to them, "Pour out some of the water into a basin, and look down to the bottom through it," and they did so. And he said to them, "What do you see ?" and they said, "We see nothing." And after the water in the basin had ceased to move, he said to them a second time, "Look into the water," and they looked, and he said to them, "What do you see ?" And they said to him, "We see our own faces distinctly"; and he said to them, "Thus is it with the man who dwells with men, for by reason of the disturbance caused by this affair of the world he cannot see his sins ; but if he live in the peace and quietness of the desert he is able to see God clearly.

In a curious parallel to Warlock and Moeran’s rowdy tenure at Eynsford, on the other side of the country in North Devon the village of Georgeham had been intruded upon by another outside artistic presence. Novelist Henry Williamson moved to a cottage there in 1921 and proceeded to outrage local decency with a string of louche girlfriends, naked swimming displays, throwing apples at neighbouring farmers, dressing like a proto-hippy in loose clothing and bare feet. Best known as author of the children’s book Tarka the Otter, Williamson’s many books, including his fifteen-volume fictionalised memoir A Chronicle of Ancient Sunlight, testify to a quasi-mystical relationship with nature and the English landscape, while his reputation was later severely tarnished because of his vocal support of the Hitler Youth and Oswald Mosley’s British fascist movement. His son Harry, born in 1950, was destined to become an associate of hippy progressive rockers Gong in the early 1970s, and was part of the collective that organised the earliest free festivals at Stonehenge (see Chapter 16). Already, in the unconventional lifestyle choices of the likes of Warlock, Moeran and Williamson, the pre-echoes of a later British counter-cultural pattern are faintly detectable.

In 1854, during the Crimean War, Chaadaev wrote these words: Talking about Russia one always imagines that one is talking about a country like the others; in reality, this is not so at all. Russia is a whole separate world, submissive to the will, caprice, fantasy of a single man, whether his name be Peter or Ivan, no matter - in all instances the common element is the embodiment of arbitrariness. Contrary to all the laws of the human community, Russia moves only in direction of her own enslavement and the enslavement of all the neighbouring peoples. For this reason it would be in the interest not only of other peoples but also in that of her own that she be compelled to take a new path.

What are you doing?” I ask, holding onto the door handle. “I’ve got to move your car up the road a little so I can shovel the end of the driveway,” he says. “No, I mean why did you not want that guy to clean the driveway?” “If I waited for that guy the snow would melt before your parents’ driveway is cleaned. Scott says he’s been out here for five hours and he has one strip of his driveway done, which is now all over me and thisdriveway.” “Scott’s here?” I ask, looking towards the closed front door. “Yeah, he just went in to get better gloves from your dad. Now that you’re here we can get the driveway cleared in under an hour.” I look back at the neighbour and realise that Travis might have a point about the snow blower. “An hour?” I scoff. “Thirty minutes tops.” His hand stops inches from the ignition and he looks up at me. “Is that a challenge?” “Last one to clear their section has to put their tongue on the lamppost,” I say. The smile spreads over Travis’ face. “You’re on.

Oh so we are neighbours?” She tried to smile sweetly, so Maggie felt like she could talk more. Maggie shrugged again, “Not for long.” Amari got goosebumps and asked, “Oh why? Where are you guys moving too?” Maggie looked at her again and said stoically, “No where.

Maya’s face as though wondering what to tell her. ‘It’s just I know they weren’t always happy, and I did once wonder if they’d have stayed together… There was something my husband, George, said when you were first in my maths class. As you know, he taught the other year one class at your primary school and mentioned how once he’d had to break up an argument between your parents when they were waiting to pick you up from school. It must have been pretty heated for him to remember it after all that time – he wasn’t one to gossip. Apparently, Mrs Lyons wouldn’t let you out of your classroom until George had managed to calm them down.’ Maya feels her stomach clench. ‘All couples argue.’ ‘I know.’ Mrs Ellis pats her hand. ‘And that’s why you mustn’t worry about it. It was a long time ago, anyway.’ The bus is stopping. Bending to her bag, Mrs Ellis moves it so that it’s not in the way of the people getting on. ‘But if you ever feel you want to spread your wings, you mustn’t feel your dad would be on his own. He’s a grown man, and you can’t make him your responsibility. I’m sure he has friends, neighbours, even work colleagues who would keep an eye on him. Doesn’t he have his own private practice in Lyme Regis?’ ‘Yes, but it’s not the same. He needs me.’ Maya’s voice slips away, so it’s barely a whisper. ‘Yes, he needs me. It’s why I couldn’t go to university.’ She doesn’t want to talk about that time for, although her dad had been encouraging when she’d first told him she was applying, a week after the forms were filled in, a cloud had settled over him. One that was darker than previous ones. Maya had tempted him with his favourite food, enticed him out for healing walks along the clifftop, but nothing she’d done could lift it. Eventually, telling herself it was because of what she’d done, she’d deleted her application from the computer. When her dad had found out and asked why she’d done it, she’d told him it was because she couldn’t face more studying. Would rather earn a living. Whether he’d believed her or not, she couldn’t say. What she did know was that he’d never tried to change her mind. ‘Do you like your job, Maya?’ Maya lowers her eyes and studies her hands. It’s something she hasn’t given much thought to. Her job is just something she does to get through

Eventually, he decided to stay in his house where there were fewer things to hate. This was okay for a while but then some noisy neighbours moved in. Guess what? He hated them. In fact, he hated everyone he ever met, so he packed his things and moved far way to a house on a cliff by the seaside where there were hardly any other people to hate. Every day he sat on the cliff, watching the ocean and trying not to hate it. A little girl lived nearby and saw the man sitting by himself every day. She thought he must be lonely and felt sorry for him so she decided to make him a special present. She planted a geranium seed in a pot and watered it and loved it every day for six weeks. As the geranium plant grew, she spoke to it in a kind voice. She told it all about the lonely man who sat everyday on the cliff. When the geranium plant grew a beautiful pink flower, the girl carefully wrapped the pot in soft pink tissue paper. She carried it up to the cliff-top and, smiling shyly, gave it to the man. He hated it and threw it off the cliff. The girl ran home, crying. The end (Well, what did you expect? I told you at the start that he wasn’t

Thus it was that the pioneering communities of America very quickly made laws for themselves, formed clubs, schools, rescue squads and committees in order to deal with the needs that they could not address alone, but for which they depended on the cooperation of their neighbours. The associative habit that so impressed Tocqueville was not merely an expression of freedom: it was an instinctive move towards government, in which a shared order would contain and amplify the responsibilities of the citizens.

Left-hand neighbour turns to me and remarks, ‘I am always so sorry for army people – so dreadful to be moved away from a place when you are fond of it.’ Reply that there is some consolation in the fact that you are also moved away from places you are not fond of.

That’s why I say, go down to the country, take a house, get interested in local politics, in local scandal, in village gossip. Take an inquisitive and violent interest in your neighbours. If I may make a suggestion, go to a part of the world where you haven’t got any friends scattered about.

Right, right,’ said her neighbour. ‘Special foreign word for people who’ve discovered something. It was invented by some foreign bugger in his bath—’ ‘Well,’ said the pipe man, lighting it off the alchemist’s smouldering hat, ‘I for one don’t see why people in this city need to go round shouting heathen lingo just ’cos they’ve had a bath. Anyway, look at him. He ain’t had a bath. He needs a bath, but he ain’t had one. What’s he want to go round shouting foreign lingo for?

Yet another way of becoming aware of parallel worlds of self is by noticing rare and unusual events, out-of-line occurrences or strange coincidences in “everyday life”. The timelines (highways, parallel realities) that closely border your current timeline (the neighbouring highways) often generate “spill overs” or crossover points to your current timeline. The events that don’t seem to belong to your daily routine (habitual focus) are spillovers from parallel realities. Were you to stay with these events rather than returning to your habitual path, you would start moving in the direction of the alternative highway.

Last autumn, a certain Kushan student who had studied in Japan, by the name of Chow Shui-p'ing, returned to this village. (Chou had first graduated from Wuhsi provincial Teachers' College). He could not bear the sight (of such oppression), and encouraged the tenant farmers to organize into a body called the 'Tenant Farmers' Cooperative Self-help Society'. Chou moved from village to village speaking with tears in his eyes of the sufferings of the peasants. A large number of Kushan peasants followed him, and those in the neighbouring areas of Chiangyin, Shangshu, and Wuhsi hsien were all inflamed. They rose like clouds and opposed the rich but heartless big landlords, and with one voice demanded the reduction of rent.

Martin the Charitable The example of Martin’s life is ample evidence that we can strive for holiness and salvation as Christ Jesus has shown us: first, by loving God with all our heart, with all our soul, and with all our mind; and second, by loving our neighbour as ourselves. When Martin had come to realise that Christ Jesus suffered for us and that he carried our sins on his body to the cross, he would meditate with remarkable ardour and affection about Christ on the cross. Whenever he would contemplate Christ’s terrible torture he would be reduced to tears. He had an exceptional love for the great sacrament of the eucharist and often spent long hours in prayer before the blessed sacrament. His desire was to receive the sacrament in communion as often as he could. Saint Martin, always obedient and inspired by his divine teacher, dealt with his brothers with that profound love which comes from pure faith and humility of spirit. He loved men because he honestly looked on them as God’s children and as his own brothers and sisters. Such was his humility that he loved them even more than himself and considered them to be better and more righteous than he was. He did not blame others for their shortcomings. Certain that he deserved more severe punishment for his sins than others did, he would overlook their worst offences. He was tireless in his efforts to reform the criminal, and he would sit up with the sick to bring them comfort. For the poor he would provide food, clothing and medicine. He did all he could to care for poor farmhands, blacks and mulattoes who were looked down upon as slaves, the dregs of society in their time. Common people responded by calling him “Martin the charitable.” The virtuous example and even the conversation of this saintly man exerted a powerful influence in drawing men to religion. It is remarkable how even today his influence can still move us towards the things of heaven. Sad to say, not all of us understand these spiritual values as well as we should, nor do we give them a proper place in our lives. Many of us, in fact, strongly attracted by sin, may look upon these values as of little moment, even something of a nuisance, or we ignore them altogether. It is deeply rewarding for men striving for salvation to follow in Christ’s footsteps and to obey God’s commandments. If only everyone could learn this lesson from the example that Martin gave us.

What did your neighbours do before they retired?’ Vera knew she should move on to the detail, to questions more relevant to the investigation, but she’d always been a nosy cow.

Moving to a new house, in a new village is supposed to be exciting. But not for Amber. There's something strange about Raven Croft. Her new neighbour has been seeing terrifying things at night. And the school headmistress gives her the creeps. Dark and mysterious forces are at work and it's up to Amber to investigate...

The earth may die. Life may get extinguished. The civilization we have carefully nurtured with great effort may get destroyed. The doomsday scenario may play itself out unless we move away from the caveman mentality of the past in which we are stuck. The caveman feared his neighbour just as he was terrified of the wild beasts and the forces of nature that overwhelmed him. Today, we fear our neighbour more than wild beasts or natural calamities since very sophisticated instruments of destruction are at his disposal. That is not an improvement on caveman mentality. There seems to be no chance for survival of humankind or life itself unless the suspicious, predatory and adversarial nature of his relationship with his neighbours and with nature itself changes. Culture is responsible for this state of affairs.

Never was the two cultures stand-off more apparent than here. In Gunn’s poem, a new neighbour (an outsider) wants them evicted because of their detrimental effect on property prices. She might well have been an academic: in more than thirty years in the humanities side of universities, the attitude towards those skills which I encountered was mainly one of ignorant, patronizing condescension. Just occasionally a student from the science side would dismantle a car in a campus car park only to be moved on by the authorities, as were Gunn’s auto freaks. Among the younger academics, disdain for this culture verged on contempt because of its supposedly obsolete ‘masculinist’ values. Those same academics were also the ones quick to brand any intense friendship between the men of this ‘masculinist’ culture as repressed homosexuality. In truth, sometimes it might have been, and yet sometimes it almost certainly wasn’t: some of the most loyal and selfless friendships I’ve ever known were between working-class young men who, insofar as anyone can ever be sure of these things, really were straight.

Psalms 15 1 LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill? 2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. 3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. 4 In whose eyes a vile person is contemned; but he honoreth them that fear the LORD. He that sweareth to his own hurt, and changeth not. 5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

Winter’s come and I’m miserable. I hate depression. This self-pity. I’m rather drowning in it. We always get posh when we’re miserable. I’m rather empty. Looking outside, the morning is drowning in rain. Is my mind so easily dictated by the weather? What am I, a plant? I have legs to move me inside. Feet to dance. A voice to sing. That tree isn’t moping about. Although, if you don’t have a mind to mope with, you’ll hardly mope in the first place. But all mindful beings mope. Even that tabby cat huddled under the neighbour’s car looks miserable.

These autonomous, self-regulating properties of holons within the growing embryo are a vital safeguard; they ensure that whatever accidental hazards arise during development, the end-product will be according to norm. In view of the millions and millions of cells which divide, differentiate, and move about in the constantly changing environment of fluids and neighbouring tissues-Waddington called it 'the epigenetic landscape'-it must be assumed that no two embryos, not even identical twins, are formed in exactly the same way. The self-regulating mechanisms which correct deviations from the norm and guarantee, so to speak, the end-result, have been compared to the homeostatic feedback devices in the adult organism-so biologists speak of 'developmental homeostasis'. The future individual is potentially predetermined in the chromosomes of the fertilised egg; but to translate this blueprint into the finished product, billions of specialized cells have to be fabricated and moulded into an integrated structure. The mind boggles at the idea that the genes of that one fertilised egg should contain built-in provisions for each and every particular contingency which every single one of its fifty-six generations of daughter cells might encounter in the process. However, the problem becomes a little less baffling if we replace the concept of the 'genetic blueprint', which implies a plan to be rigidly copied, by the concept of a genetic canon of rules which are fixed, but leave room for alternative choices, i.e., flexible strategies guided by feedbacks and pointers from the environment. But how can this formula be applied to the development of the embryo?

I consider myself a student of colours and shades and hues and tints. Crimson lake, burnt umber, ultramarine … I was too clumsy as a child to paint with my moistened brush the scenery that I would have liked to bring into being. I preferred to leave untouched in their white metallic surroundings my rows of powdery rectangles of water-colours, to read aloud one after another of the tiny printed names of the coloured rectangles, and to let each colour seem to soak into each word of its name or even into each syllable of each word of each name so that I could afterwards call to mind an exact shade or hue from an image of no more than black letters on a white ground. Deep cadmium, geranium lake, imperial purple, parchment … after the last of our children had found employment and had moved out of our home, my wife and I were able to buy for ourselves things that had previously been beyond our means. I bought my first such luxury, as I called it, in a shop selling artists’ supplies. I bought there a complete set of coloured pencils made by a famous maker of pencils in England: a hundred and twenty pencils, each stamped with gold lettering along its side and having at its end a perfectly tapered wick. The collection of pencils is behind me as I write these words. It rests near the jars of glass marbles and the kaleidoscope mentioned earlier. None of the pencils has ever been used in the way that most pencils are used, but I have sometimes used the many-striped collection in order to confirm my suspicion as a child that each of what I called my long-lost moods might be recollected and, perhaps, preserved if only I could look again at the precise shade or hue that had become connected with the mood – that had absorbed, as it were, or had been permeated with, one or more of the indefinable qualities that constitute what is called a mood or a state of feeling. During the weeks since I first wrote in the earlier pages of this report about the windows in the church of white stone, I have spent every day an increasing amount of time in moving my pencils to and fro among the hollow spaces allotted to them in their container. I seem to recall that I tried sometimes, many years ago, to move my glass marbles from place to place on the carpet near my desk with the vague hope that some or another chance arrangement of them would restore to me some previously irretrievable mood. The marbles, however, were too variously coloured, and each differed too markedly from the other. Their colours seemed to vie, to compete. Or, a single marble might suggest more than I was in search of: a whole afternoon in my childhood or a row of trees in a backyard when I had wanted back only a certain few moments when my face was brushed by a certain few leaves. Among the pencils are many differing only subtly from their neighbours. Six at least I might have called simply red if I had not learned long ago their true names. With these six, and with still others from each side of them, I often arrange one after another of many possible sequences, hoping to see in the conjectured space between some or another unlikely pair a certain tint that I have wanted for long to see.

Eight years ago, on November 4, I was lucky enough to find myself in New York City. It was the night that Barack Obama was first elected president of the United States of America. History in the making. The feeling of optimism and "yes we can" was on bust. And I remember thinking, "In my entire life, I will never again witnis an election as transformative as this one." And I also remember thinking, "Tonight, America deserves the title "greatest nation on Earth." Eight years later, it turns out I was wrong on both fronts. Who would have guessed that after electing a black president twice, they would follow up with an orange one? It turns out it's true that in America, anyone can grow up to be president. Narcissist? Tax dodger? Do your hobbies include sitting around on a giant gold throne? Yes? By all means, please advance to the front of the line. Our neighbours to the south have made a choice. Some suggest this choice was made out of anger. To the angry American voter, I say, "Next time, why not punch a wall or go for a walk around the block?" Because this is a very dangerous experiment you have embarked on. Obviously we honour your choice. And as Canadians, your greatest friends and admirers, we will welcome Chachi as the new US ambassador. And as far as the new president goes, let's hope that moving forward the magnitude and dignity of the office wins the day.

They were born, they grew up in the gutters, they went to work at twelve, they passed through a brief blossoming-period of beauty and sexual desire, they married at twenty, they were middle-aged at thirty, they died, for the most part, at sixty. Heavy physical work, the care of home and children, petty quarrels with neighbours, films, football, beer, and above all, gambling, filled up the horizon of their minds. To keep them in control was not difficult. A few agents of the Thought Police moved always among them, spreading false rumours and marking down and eliminating the few individuals who were judged capable of becoming dangerous; but no attempt was made to indoctrinate them with the ideology of the Party.