Nothing Is Impossible For Believers Quotes

People say, 'I'm going to sleep now,' as if it were nothing. But it's really a bizarre activity. 'For the next several hours, while the sun is gone, I'm going to become unconscious, temporarily losing command over everything I know and understand. When the sun returns, I will resume my life.' If you didn't know what sleep was, and you had only seen it in a science fiction movie, you would think it was weird and tell all your friends about the movie you'd seen. They had these people, you know? And they would walk around all day and be OK? And then, once a day, usually after dark, they would lie down on these special platforms and become unconscious. They would stop functioning almost completely, except deep in their minds they would have adventures and experiences that were completely impossible in real life. As they lay there, completely vulnerable to their enemies, their only movements were to occasionally shift from one position to another; or, if one of the 'mind adventures' got too real, they would sit up and scream and be glad they weren't unconscious anymore. Then they would drink a lot of coffee.' So, next time you see someone sleeping, make believe you're in a science fiction movie. And whisper, 'The creature is regenerating itself.

Hindsight, I think, is a useless tool. We, each of us, are at a place in our lives because of innumerable circumstances, and we, each of us, have a responsibility (if we do not like where we are) to move along life's road, to find a better path if this one does not suit, or to walk happily along this one if it is indeed our life's way. Changing even the bad things that have gone before would fundamentally change who we are, and whether or not that would be a good thing, I believe, it is impossible to predict. So I take my past experiences... and try to regret nothing. -Drizzt Do'urden

nothing proving or sick or partial. Nothing false,nothing difficult or easy or small or colossal. Nothing ordinary or extraordinary,nothing emptied or filled,real or unreal;nothing feeble and known or clumsy and guessed. Everywhere tints childrening, innocent spontaneous,true. Nowhere possibly what flesh and impossibly such a garden,but actually flowers which breasts are among the very mouths of light. Nothing believed or doubted; brain over heart, surface:nowhere hating or to fear;shadow, mind without soul. Only how measureless cool flames of making;only each other building always distinct selves of mutual entirely opening;only alive. Never the murdered finalities of wherewhen and yesno,impotent nongames of wrongright and rightwrong;never to gain or pause,never the soft adventure of undoom,greedy anguishes and cringing ecstasies of inexistence; never to rest and never to have:only to grow. Always the beautiful answer who asks a more beautiful question.

If you believe in what you are doing, then let nothing hold you up in your work. Much of the best work in the world has been done against seeming impossibilities.

On bad days I talk to Death constantly, not about suicide because honestly that's not dramatic enough. Most of us love the stage and suicide is definitely your last performance and being addicted to the stage, suicide was never an option - plus people get to look you over and stare at your fatty bits and you can't cross your legs to give that flattering thigh angle and that's depressing. So we talk. She says things no one else seems to come up with, like let's have a hotdog and then it's like nothing's impossible. She told me once there is a part of her in everyone, though Neil believes I'm more Delirium than Tori, and Death taught me to accept that, you know, wear your butterflies with pride. And when I do accept that, I know Death is somewhere inside of me. She was the kind of girl all the girls wanted to be, I believe, because of her acceptance of "what is." She keeps reminding me there is change in the "what is" but change cannot be made till you accept the "what is.

I believe there are only two unstoppable forces in the universe. One is love, the other is intelligence. I also believe that a person's capacity to love is directly related to their intelligence level, just as hate corresponds to a person's level of ignorance. The only thing that makes it impossible for the system to destroy you and grind your spirit into nothing is to be more intelligent than it is.

The position of the Atheist is a clear and reasonable one. I know nothing about ‘God’ and therefore I do not believe in Him or in it; what you tell me about your God is self‐contradictory, and therefore incredible. I do not deny ‘God,’ which is an unknown tongue to me; I do deny your God, who is an impossibility. I am without God.

Unless you make yourself equal to God, you cannot understand God: for the like is not intelligible save to the like. Make yourself grow to a greatness beyond measure, by a bound free yourself from the body; raise yourself above all time, become Eternity; then you will understand God. Believe that nothing is impossible for you, think yourself immortal and capable of understanding all, all arts, all sciences, the nature of every living being. Mount higher than the highest height; descend lower than the lowest depth. Draw into yourself all sensations of everything created, fire and water, dry and moist, imagining that you are everywhere, on earth, in the sea, in the sky, that you are not yet born, in the maternal womb, adolescent, old, dead, beyond death. If you embrace in your thought all things at once, times, places, substances, qualities, quantities, you may understand God.

I believed that I was approaching the end of my days without having tasted to the full any of the pleasures for which my heart thirsted...without having ever tasted that passion which, through lack of an object, was always suppressed. ...The impossibility of attaining the real persons precipitated me into the land of chimeras; and seeing nothing that existed worthy of my exalted feelings, I fostered them in an ideal world which my creative imagination soon peopled with beings after my own heart.

He believed there was nothing impossible if you desired it enough to work for it. He loved helping people live up to their potential.

Tania, I was spellbound by you from the first moment I saw you. There I was, living my dissolute life, and war had just started. My entire base was in disarray, people were running around, closing accounts, taking money out, grabbing food out of stores, buying up the entire Gostiny Dvor, volunteering for the army, sending their kids to camp—” He broke off. “And in the middle of my chaos, there was you!” Alexander whispered passionately. “You were sitting alone on this bench, impossibly young, breathtakingly blonde and lovely, and you were eating ice cream with such abandon, such pleasure, such mystical delight that I could not believe my eyes. As if there were nothing else in the world on that summer Sunday.

In two weeks, despite these notes, I shall no longer believe in what I am experiencing now. One must leave behind a trace of this journey which memory forgets. One must, when this is impossible, write or draw without responding to the romantic solicitations of pain, without enjoying suffering like music, tieing a pen to one's foot if need be, helping the doctors who can learn nothing from laziness.

Sometimes I return back to the state of mind I had as a child when I believed nothing was impossible.

I knelt down, trying to put the many pieces of the letter back together again. It was impossible. I dumped the pieces of the letter in the trash, wishing my life would end. I truly believed, at that moment, that death would be better than my prospects for any kind of happiness. I was nothing but an “It.

...And the behaviour of the cat was somewhat peculiar. It was soon noticed that when there was work to be done the cat could never be found. She would vanish for hours on end, and then reappear at meal-times, or in the evening after work was over, as though nothing had happened. But she always made such excellent excuses , and purred so affectionately , that it was impossible not to believe in her good intentions.

Nothing is impossible, you only have to believe that it is possible, and then go for it.

I had let want in, opened the door ever so slightly. But want without the belief you can get what you want is pointless. You have to hope, so I let that in too. You have to. To want things and go for them and believe, even in impossible situations...Hope was what you had when you had nothing else. Hope was the perfect shiny top on the Christmas tree, the glowing halo of every wish, the endless beacon of a lighthouse bringing tormented ships home at last.

The moment I realized that God existed, I knew that I could not do otherwise than to live for him alone . . . Faith strips the mask from the world and reveals God in everything. It makes nothing impossible and renders meaningless such words as anxiety, danger, and fear, so that the believer goes through life calmly and peacefully, with profound joy- like a child, hand in hand with his mother.

God of the impossible, maker of all miracles, I stand in awe of You, I'm so amazed by how You reach into my brokenness, make me beautiful again, I believe yes, I believe nothing is impossible with You.

It's funny because when you're a child, you believe you can be anything you want to be, go whenever you want to go. There's no limit to what you can dream. You expect the unexpected, you believe in magic, in fairy tales, and in possibilities. Then you grow older and that innocence is shattered and somewhere along the way the reality of life gets in the way and you're hit by the realization that you can't be all you wanted to be, you just might have to settle for a bit less. Or perhaps a variation of what you once wanted. Why do we stop believing in ourselves? Why do we let facts and figures and anything but dreams rule our lives? But now my mind is changed again. Nothing is impossible - it was there all the time. I just wasn't reaching out far enough that's all. Nothing is impossible.

The accounts of rape, wife beating, forced childbearing, medical butchering, sex-motivated murder, forced prostitution, physical mutilation, sadistic psychological abuse, and other commonplaces of female experi ence that are excavated from the past or given by contemporary survivors should leave the heart seared, the mind in anguish, the conscience in upheaval. But they do not. No matter how often these stories are told, with whatever clarity or eloquence, bitterness or sorrow, they might as well have been whispered in wind or written in sand: they disappear, as if they were nothing. The tellers and the stories are ignored or ridiculed, threatened back into silence or destroyed, and the experience of female suffering is buried in cultural invisibility and contempt… the very reality of abuse sustained by women, despite its overwhelming pervasiveness and constancy, is negated. It is negated in the transactions of everyday life, and it is negated in the history books, left out, and it is negated by those who claim to care about suffering but are blind to this suffering. The problem, simply stated, is that one must believe in the existence of the person in order to recognize the authenticity of her suffering. Neither men nor women believe in the existence of women as significant beings. It is impossible to remember as real the suffering of someone who by definition has no legitimate claim to dignity or freedom, someone who is in fact viewed as some thing, an object or an absence. And if a woman, an individual woman multiplied by billions, does not believe in her own discrete existence and therefore cannot credit the authenticity of her own suffering, she is erased, canceled out, and the meaning of her life, whatever it is, whatever it might have been, is lost. This loss cannot be calculated or comprehended. It is vast and awful, and nothing will ever make up for it.

No, my child, these things are impossible. It would have been better if she had recognize the truth courageously. She would have suffered once, then time would have erased with its sponge. There is nothing like looking things in the face, believe me.

Never underestimate the power of prayer! There is nothing that is impossible to God. Our Lord can heal the sick and work situations out in our life that seem overwhelming to us. In fact, He already knows what you are going to pray for even before you pray. He‟s just waiting to hear from you.

In this sense, science, as physicist Steven Weinberg has emphasized, does not make it impossible to believe in God, but rather makes it possible to not believe in God. Without science, everything is a miracle. With science, there remains the possibility that nothing is. Religious belief in this case becomes less and less necessary, and also less and less relevant.

Harry’s letter to his daughter: If I could give you just one thing, I’d want it to be a simple truth that took me many years to learn. If you learn it now, it may enrich your life in hundreds of ways. And it may prevent you from facing many problems that have hurt people who have never learned it. The truth is simply this: No one owes you anything. Significance How could such a simple statement be important? It may not seem so, but understanding it can bless your entire life. No one owes you anything. It means that no one else is living for you, my child. Because no one is you. Each person is living for himself; his own happiness is all he can ever personally feel. When you realize that no one owes you happiness or anything else, you’ll be freed from expecting what isn’t likely to be. It means no one has to love you. If someone loves you, it’s because there’s something special about you that gives him happiness. Find out what that something special is and try to make it stronger in you, so that you’ll be loved even more. When people do things for you, it’s because they want to — because you, in some way, give them something meaningful that makes them want to please you, not because anyone owes you anything. No one has to like you. If your friends want to be with you, it’s not out of duty. Find out what makes others happy so they’ll want to be near you. No one has to respect you. Some people may even be unkind to you. But once you realize that people don’t have to be good to you, and may not be good to you, you’ll learn to avoid those who would harm you. For you don’t owe them anything either. Living your Life No one owes you anything. You owe it to yourself to be the best person possible. Because if you are, others will want to be with you, want to provide you with the things you want in exchange for what you’re giving to them. Some people will choose not to be with you for reasons that have nothing to do with you. When that happens, look elsewhere for the relationships you want. Don’t make someone else’s problem your problem. Once you learn that you must earn the love and respect of others, you’ll never expect the impossible and you won’t be disappointed. Others don’t have to share their property with you, nor their feelings or thoughts. If they do, it’s because you’ve earned these things. And you have every reason to be proud of the love you receive, your friends’ respect, the property you’ve earned. But don’t ever take them for granted. If you do, you could lose them. They’re not yours by right; you must always earn them. My Experience A great burden was lifted from my shoulders the day I realized that no one owes me anything. For so long as I’d thought there were things I was entitled to, I’d been wearing myself out —physically and emotionally — trying to collect them. No one owes me moral conduct, respect, friendship, love, courtesy, or intelligence. And once I recognized that, all my relationships became far more satisfying. I’ve focused on being with people who want to do the things I want them to do. That understanding has served me well with friends, business associates, lovers, sales prospects, and strangers. It constantly reminds me that I can get what I want only if I can enter the other person’s world. I must try to understand how he thinks, what he believes to be important, what he wants. Only then can I appeal to someone in ways that will bring me what I want. And only then can I tell whether I really want to be involved with someone. And I can save the important relationships for th

Six Beliefs That Set the Course of Your Life 1. If you don’t believe the impossible can happen, then you are right. 2. When you feel like you are less than others, then you are right. 3. When you believe what you have and how you were raised keeps you from having everything you ever dreamed of, you are right. 4. When you believe your mistakes can’t be undone, you are right. 5. When you feel this is the best it is going to get, you are right. 6. When you think someone will never change or rise above their brokenness, you are WRONG!

In this sense, science, as physicist Steven Weinberg has emphasized, does not make it impossible to believe in God, but rather makes it possible to not believe in God.

Nothing is impossible for him who believes.

The question of belief is a curious one, partaking of the wonders of childhood and the blind hopefulness of the very old; in all the world there is not someone who does not believe something. It might be suggested, and not easily disproven that anything, no matter how exotic, can be believed by someone. On the other hand, abstract belief is largely impossible; it is the concrete, the actuality of the cup, the candle, the sacrificial stone, which hardens belief; the statue is nothing until it cries, the philosophy is nothing until the philosopher is martyred.

I love being horribly straightforward. I love sending reckless text messages (because how reckless can a form of digitized communication be?) and telling people I love them and telling people they are absolutely magical humans and I cannot believe they really exist. I love saying, Kiss me harder, and You’re a good person, and, You brighten my day. I live my life as straight-forward as possible. Because one day, I might get hit by a bus. Maybe it’s weird. Maybe it’s scary. Maybe it seems downright impossible to just be—to just let people know you want them, need them, feel like, in this very moment, you will die if you do not see them, hold them, touch them in some way whether its your feet on their thighs on the couch or your tongue in their mouth or your heart in their hands. But there is nothing more beautiful than being desperate. And there is nothing more risky than pretending not to care. We are young and we are human and we are beautiful and we are not as in control as we think we are. We never know who needs us back. We never know the magic that can arise between ourselves and other humans. We never know when the bus is coming.

She unlocked the door, and they walked through to the small backyard. It was fall, and two of their three fruit trees were in season: a Fuyu persimmon tree and a guava tree. “Sadie, do you see this? This is a persimmon tree! This is my favorite fruit.” Marx picked a fat orange persimmon from the tree, and he sat down on the now termite-free wooden deck, and he ate it, juice running down his chin. “Can you believe our luck?” Marx said. “We bought a house with a tree that has my actual favorite fruit.” Sam used to say that Marx was the most fortunate person he had ever met—he was lucky with lovers, in business, in looks, in life. But the longer Sadie knew Marx, the more she thought Sam hadn’t truly understood the nature of Marx’s good fortune. Marx was fortunate because he saw everything as if it were a fortuitous bounty. It was impossible to know—were persimmons his favorite fruit, or had they just now become his favorite fruit because there they were, growing in his own backyard? He had certainly never mentioned persimmons before. My God, she thought, he is so easy to love. “Shouldn’t you wash that?” Sadie asked. “It’s our tree. Nothing’s touched it except my grimy hand,” Marx said. “What about the birds?” “I don’t fear the birds, Sadie. But you should have one of these.” Marx stood, and he picked another fruit for himself and one for her. He walked over to the hose at the side of the house, and he rinsed the persimmon. He held out the fruit to her. “Eat up, my love. Fuyus only yield every other year.” Sadie took a bite of the fruit. It was mildly sweet, its flesh somewhere between a peach and a cantaloupe. Maybe it was her favorite fruit, too?

Awe. It’s a feeling he misses. He made lists of things he wanted to feel when he was younger, big things, small things, ice, snow, the sand at the beach, someone else’s hands holding his, feeling him feeling them, a feedback loop of feelings, which is what happens when two people make love. He wanted to feel things that made him feel safe and scared and things that ripped his heart out of his chest, things that made him want to go home and things that made him want to travel, things that made him proud and things that made him regret his choices and he, like all people, slowly ticked these things off the list in his head as he lived, as the world turned until soon, there were very few things left to feel. He believed the last thing he would feel, would be nothing, as that was nearly impossible to feel unless you were dead or hadn’t been born yet. He wondered what it’d be like to not be able to wonder. He’d once wanted to know what it felt like to be able to talk to people properly, to be normal but he’d given up on finding that feeling, figuring no one ever really found it.

Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation. Modern man may assert that he can dispose with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. Or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no means of proving immortality), why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We might argue that the use of salt is a mere illusion of taste or a superstition; but it would still contribute to our well-being. Why, then, should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible to "prove" as the assertion of religious belief. We are entirely free to choose which point of view we take; it will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when, on top of all his misfortunes, he has to admit that he is taking part in a "tale told by an idiot." It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father Sun, and this belief endows their life with a perspective (and a goal) that goes far beyond their limited existence. It gives them ample space for the unfolding of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is (and will remain) nothing more than an underdog with no inner meaning to his life.

If you believe in yourself, nothing is impossible. Without a dream you cannot have an aim and without an aim you cannot achieve and to dream you must have faith in yourself.

And so the mind or spirit is the great opportunist, itself impossible to pin down, take hold of, anywhere; one is tempted to believe that of all its influence nothing is left but decay. Every advance is a gain in particular and a separation in general; it is an increase in power leading only to a progressive increase in impotence, but there is no way to quit.

Know that...there's plenty of food and of course popcorn on the dining-room table. Just...help yourself. If that runs out just let me know. Don't panic. And there's coffee, both caff and decaf, and soft drinks and juice in the kitchen, and plenty of ice in the freezer so...let me know if you have any questions with that.' And lastly, since I have you all here in one place, I have something to share with you. Along the garden ways just now...I too heard the flowers speak. They told me that our family garden has all but turned to sand. I want you to know I've watered and nurtured this square of earth for nearly twenty years, and waited on my knees each spring for these gentle bulbs to rise, reborn. But want does not bring such breath to life. Only love does. The plain, old-fashioned kind. In our family garden my husband is of the genus Narcissus , which includes daffodils and jonquils and a host of other ornamental flowers. There is, in such a genus of man, a pervasive and well-known pattern of grandiosity and egocentrism that feeds off this very kind of evening, this type of glitzy generosity. People of this ilk are very exciting to be around. I have never met anyone with as many friends as my husband. He made two last night at Carvel. I'm not kidding. Where are you two? Hi. Hi, again. Welcome. My husband is a good man, isn't he? He is. But in keeping with his genus, he is also absurdly preoccupied with his own importance, and in staying loyal to this, he can be boastful and unkind and condescending and has an insatiable hunger to be seen as infallible. Underlying all of the constant campaigning needed to uphold this position is a profound vulnerability that lies at the very core of his psyche. Such is the narcissist who must mask his fears of inadequacy by ensuring that he is perceived to be a unique and brilliant stone. In his offspring he finds the grave limits he cannot admit in himself. And he will stop at nothing to make certain that his child continually tries to correct these flaws. In actuality, the child may be exceedingly intelligent, but has so fully developed feelings of ineptitude that he is incapable of believing in his own possibilities. The child's innate sense of self is in great jeopardy when this level of false labeling is accepted. In the end the narcissist must compensate for this core vulnerability he carries and as a result an overestimation of his own importance arises. So it feeds itself, cyclically. And, when in the course of life they realize that their views are not shared or thier expectations are not met, the most common reaction is to become enraged. The rage covers the fear associated with the vulnerable self, but it is nearly impossible for others to see this, and as a result, the very recognition they so crave is most often out of reach. It's been eighteen years that I've lived in service to this mindset. And it's been devastating for me to realize that my efforts to rise to these standards and demands and preposterous requests for perfection have ultimately done nothing but disappoint my husband. Put a person like this with four developing children and you're gonna need more than love poems and ice sculpture to stay afloat. Trust me. So. So, we're done here.

Ignorance of naturall causes disposeth a man to Credulity, so as to believe many times impossibilities: for such know nothing to the contrary, but that they may be true; being unable to detect the Impossibility. And Credulity, because men love to be hearkened unto in company, disposeth them to lying: so that Ignorance it selfe without Malice, is able to make a man bothe to believe lyes, and tell them; and sometimes also to invent them.

It is impossible to see how good work might be accomplished by people who think that our life in this world either signifies nothing or has only a negative significance. If, on the other hand, we believe that we are living souls, God's dust and God's breath, acting our parts among other creatures all made of the same dust and breath as ourselves; and if we understand that we are free, within the obvious limits of moral human life, to do evil or good to ourselves and to the other creatures - then all our acts have a supreme significance. If it is true that we are living souls and morally free, then all of us are artists. All of us are makers, within mortal terms and limits, of our lives, of one another's lives, of things we need and use... If we think of ourselves as living souls, immortal creatures, living in the midst of a Creation that is mostly mysterious, and if we see that everything we make or do cannot help but have an everlasting significance for ourselves, for others, and for the world, then we see why some religious teachers have understood work as a form of prayer... Work connects us both to Creation and to eternity. (pg. 316, Christianity and the Survival of Creation)

Faith, belief, positive thinking, faith in God, faith in other people, faith in yourself, faith in life. This is the essence of the technique that teaches. “If thou canst believe,” it says, “all things are possible to him that believeth” (Mark 9:23). “If ye have faith … nothing shall be impossible unto you” (Matthew 17:20). “According to your faith be it unto you” (Matthew 9:29). Believe—believe—so it drives home the truth that faith moves mountains.

To the mind (Geist), good and evil, above and below, are not skeptical, relative concepts, but terms of a function, values that depend on the context they find themselves in…. It regards nothing as fixed, no personality, no order of things: because our knowledge may change from day to day, it regards nothing as binding: everything has the value it has only until the next act of creation, as a face changes with the words we are speaking to it. And so the mind or spirit is the great opportunist, itself impossible to pin down, take hold of, anywhere: on is tempted to believe that of all its influence nothing is left but decay. Every advance is a gain in particular and a separation in general; it is an increase in power leading only to a progressive increase in impotence, but there is no way to quit. Ulrich thought of that body of facts and discoveries, growing almost by the hour, out of which the mind must peer today if it wishes to scrutinize any given problem closely. This body grows away from its inner life. Countless views, opinions, systems of ideas from every age and latitude, from all sorts of sick and sound, waking and dreaming brains run through it like thousands of small sensitive nerve strands, but the central nodal point tying them all together is missing. Man feels dangerously close to repeating the fate of those gigantic primeval species that perished because of their size; but he cannot stop himself.

IMPOSSIBLE IS NOTHING” – believe it, practice it, live it. If someone like me can write, than anyone in this world can do anything.

Everything surrounding the ship is gray or dark blue and nothing is particularly hip, and once or maybe twice a day this thin strip of white appears at the horizon line but its so far in the distance you cant be sure whether its land or more sky. Its impossible to believe that any kind of life sustains itself beneath this flat, slate-gray sky or in an ocean so calm and vast, that anything breathing could exist in such limbo, and any movement that occurs below the surface is so faint its like some kind of small accident, a tiny indifferent moment, a minor incident that shouldnt have happened, and in the sky there's never any trace of sun - the air seems vaguely transparent and disposable, with the texture of Kleenex - yet its always bright in a dull way, the wind usually constant as we drift through it, weightless, and below us the trail the ship leaves behind is a Jacuzzi blue that fades within minutes into the same boring gray sheet that blankets everything else surrounding the ship. One day a normal looking rainbow appears and you vaguely notice it, thinking about the enormous sums of money the Kiss reunion tour made over the summer, or maybe a whale swims along the starboard side, waving its fin, showing off. It's easy to feel safe, for people to look at you and think someone's going somewhere. Surrounded by so much boring space, five days is a long time to stay unimpressed.

The real difference is this: the Christian says that he has knowledge; the Agnostic admits that he has none; and yet the Christian accuses the Agnostic of arrogance, and asks him how he has the impudence to admit the limitations of his mind. To the Agnostic every fact is a torch, and by this light, and this light only, he walks. The Agnostic knows that the testimony of man is not sufficient to establish what is known as the miraculous. We would not believe to-day the testimony of millions to the effect that the dead had been raised. The church itself would be the first to attack such testimony. If we cannot believe those whom we know, why should we believe witnesses who have been dead thousands of years, and about whom we know nothing? The Agnostic takes the ground that human experience is the basis of morality. Consequently, it is of no importance who wrote the gospels, or who vouched or vouches for the genuineness of the miracles. In his scheme of life these things are utterly unimportant. He is satisfied that “the miraculous” is the impossible. He knows that the witnesses were wholly incapable of examining the questions involved, that credulity had possession of their minds, that 'the miraculous' was expected, that it was their daily food.

Nothing is an impossible though me, but through God, all things are possible. I believe in my dream, and I'm going to make it happen. Hostility won't prevail over me because It's already defeated.

know,” she said, and he believed her. “You’re all capable of such great and terrible things. And in such a short amount of time. You are surrounded by millions of those like you, yet you can still feel alone. You’re so angry and powerful and wonderful. And so fragile. You can break into pieces and feel so lost. I didn’t get that. Not … before. I don’t think any of us did. You’re complex and yet so simple at the same time. It’s a dichotomy that shouldn’t be possible. When you smile, it’s like the sun is out. When you cry, it’s like you’re trapped in shadows and you can’t find your way back to the light. You can hold a gun to your enemy’s head and pull the trigger in the name of what you call God. You drop bombs and scorch the ground beneath your feet. You hurt each other. You love each other. You scream words that fall on deaf ears. You hate that others aren’t like you. They scare you, even though they want nothing more than to be you. You make yourselves a home out of nothing. You carry each other until your knees give out and you stumble. It’s almost impossible to understand. None of us could get that. Not until they felt a heart beating in a chest like I have. Not until I felt the bones beneath my skin. We’re not alike. Not really. We’re separated by time and space. And yet, somehow, we’re all made of dust and stars. I think we’d forgotten that. And I don’t know if you ever knew that to begin with. How can you be alone when we’re all the same?” Nate blinked away the burn in his eyes.

The path of destiny pulls you forward. It exhumes you from a state of being and propels you towards the juncture you were created for. A new frontier that you are forced to tread with a cross on your back, heavy as a boulder. When you fall to your knees at the hands of your betrayer, you can only hope to find the one sent to carry you burden- shoulder the journey towards your final punishment. Sometimes duplicity and treason are markers of the ememy, and sometimes, the failed intention of a masterful ally. But, nevertheless, as they burden you with a vexing brand of love, they become nothing more than the kisdd of Judas, pressing a crown of thorns into your flesh. Seemingly with out reason- vastly disappointing, Although I am submerged in violent water, I will rise above. My enemies, my friends, are incapable of derailing me from destiny’s design. So, I press forward-move-rely on the hope of the future- create the possible out of the impossible as I weave into life’s grand tapestry. I believe in the things that wait for me- my enemies, my friends- most of all love. It is the finish line I hunger for, the promise of love in all of its glory. I can endure all things in the hold name of love. And I will.

I have learned that learning is impossible! I believe that in fact there is nothing in anything that we could call 'learning'. There is only a kind of knowledge that is everywhere, my friend, and that is Atman.

The case is very plain before me. In leaving England, I should leave a loved but empty land — Mr. Rochester is not there; and if he were, what is, what can that ever be to me? My business is to live without him now: nothing so absurd, so weak as to drag on from day to day, as if I were waiting some impossible change in circumstances, which might reunite me to him. Of course (as St. John once said) I must seek another interest in life to replace the one lost: is not the occupation he now offers me truly the most glorious man can adopt or God assign? Is it not, by its noble cares and sublime results, the one best calculated to fill the void left by uptorn affections and demolished hopes? I believe I must say, Yes — and yet I shudder.

Every trace of illusion was gone—it was nothing but smears of paint, and I quaked at the thought of having believed, and having made others believe, that a painted canvas could be anything but a painted canvas. The veil had fallen from my eyes, and it was just as impossible for me to paint any more as it was to become a child again.

The great tragedy that I have witnessed over and over again is that we keep underestimating how much God wants to do in us and through us. Too many of us have believed the lies we have been told: that we’re not good enough, we’re not smart enough, we’re not talented enough, we’re just not enough. One of the facets of God that makes him extraordinary is his ability to do the impossible through ordinary, everyday, common people like you and me.

Life is full struggles you might say "I GIVE UP" nothing last forever life is like a wheel you can be at the top,you can be below keep on believing and dreaming nothing is impossible a poor can be rich,a weak can be strong...

Although my understanding of exactly how much trouble I was in grew more specific over time, as a child I surely understood enough about my condition to know it was something I'd better keep private. By intuition I was certain that the thing I knew to be true was something others would find both impossible and hilarious. My conviction, by the way, had nothing to do with a desire to be feminine, but it had everything to do with being female. Which is an odd believe for a person born male. It certainly had nothing to do with whether I was attracted to girls or boys. This last point was the one that, years later, would most frequently elude people, including the overeducated smarty-pants who constituted much of my inner circle. But being gay or lesbian is about sexual orientation. Being transgedered is about identity.

This isn't a spotless life. There is much ahead, my immaculate little peach. And there is no way to say it other than to say it: marriage is indeed this horribly complex thing for which you appear to be ill prepared and about which you seem to be utterly naive. That's okay. A lot of people are. You can learn along the way. A good way to start would be to let fall your notions about "perfect couples." It's really such an impossible thing to either perceive honestly in others or live up to when others believe it about us. It does nothing but box some people in and shut other people out, and it ultimately makes just about everyone feel like shit. A perfect couple is a wholly private thing. No one but the two people in the perfect relationship know for certain whether they're in one. Its only defining quality is that it's composed of two people who feel perfectly right about sharing their lives with each other, even during the hard times.

When reading the history of the Jewish people, of their flight from slavery to death, of their exchange of tyrants, I must confess that my sympathies are all aroused in their behalf. They were cheated, deceived and abused. Their god was quick-tempered unreasonable, cruel, revengeful and dishonest. He was always promising but never performed. He wasted time in ceremony and childish detail, and in the exaggeration of what he had done. It is impossible for me to conceive of a character more utterly detestable than that of the Hebrew god. He had solemnly promised the Jews that he would take them from Egypt to a land flowing with milk and honey. He had led them to believe that in a little while their troubles would be over, and that they would soon in the land of Canaan, surrounded by their wives and little ones, forget the stripes and tears of Egypt. After promising the poor wanderers again and again that he would lead them in safety to the promised land of joy and plenty, this God, forgetting every promise, said to the wretches in his power:—'Your carcasses shall fall in this wilderness and your children shall wander until your carcasses be wasted.' This curse was the conclusion of the whole matter. Into this dust of death and night faded all the promises of God. Into this rottenness of wandering despair fell all the dreams of liberty and home. Millions of corpses were left to rot in the desert, and each one certified to the dishonesty of Jehovah. I cannot believe these things. They are so cruel and heartless, that my blood is chilled and my sense of justice shocked. A book that is equally abhorrent to my head and heart, cannot be accepted as a revelation from God. When we think of the poor Jews, destroyed, murdered, bitten by serpents, visited by plagues, decimated by famine, butchered by each, other, swallowed by the earth, frightened, cursed, starved, deceived, robbed and outraged, how thankful we should be that we are not the chosen people of God. No wonder that they longed for the slavery of Egypt, and remembered with sorrow the unhappy day when they exchanged masters. Compared with Jehovah, Pharaoh was a benefactor, and the tyranny of Egypt was freedom to those who suffered the liberty of God. While reading the Pentateuch, I am filled with indignation, pity and horror. Nothing can be sadder than the history of the starved and frightened wretches who wandered over the desolate crags and sands of wilderness and desert, the prey of famine, sword, and plague. Ignorant and superstitious to the last degree, governed by falsehood, plundered by hypocrisy, they were the sport of priests, and the food of fear. God was their greatest enemy, and death their only friend. It is impossible to conceive of a more thoroughly despicable, hateful, and arrogant being, than the Jewish god. He is without a redeeming feature. In the mythology of the world he has no parallel. He, only, is never touched by agony and tears. He delights only in blood and pain. Human affections are naught to him. He cares neither for love nor music, beauty nor joy. A false friend, an unjust judge, a braggart, hypocrite, and tyrant, sincere in hatred, jealous, vain, and revengeful, false in promise, honest in curse, suspicious, ignorant, and changeable, infamous and hideous:—such is the God of the Pentateuch.

Lips covering Elle’s and fingers bunching in Elle’s hot pink sweater, Darcy threw herself off the cliff’s edge and let herself fall. Not to Earth, but toward Elle. Elle, who was magnetic and made it sound like nothing was impossible. That even gravity could be defied if Darcy simply believed. That even if she didn’t defy gravity, she could fall anyway and it would be okay because Elle would give Darcy a soft place to land. That Darcy could trust Elle with every fragile inch of herself.

The path of destiny pulls you forward. It exhumes you from a state of being and propels you towards the juncture you were created for. A new frontier that you are forced to tread with a cross on your back, heavy as a boulder. When you fall to your knees at the hands of your betrayer, you can only hope to find the one sent to carry you burden- shoulder the journey towards your final punishment. Sometimes duplicity and treason are markers of the enemy and sometimes, the failed intention of a masterful ally. But, nevertheless, as they burden you with a vexing brand of love, they become nothing more than the kiss of Judas, pressing a crown of thorns into your flesh. Seemingly without reason— vastly disappointing. Although I am submerged in violent water, I will rise above. My enemies, my friends, are incapable of derailing me from destiny’s design. So, I press forward-move-rely on the hope of the future- create the possible out of the impossible as I weave into life’s grand tapestry. I believe in the things that wait for me- my enemies, my friends- most of all love. It is the finish line I hunger for, the promise of love in all of its glory. I can endure all things in the hold name of love. And I will.

Some things you carry around inside you as though they were part of your blood and bones, and when that happens, there’s nothing you can do to forget …But I had never been much of a believer. If anything, I believed that things got worse before they got better. I believed good people suffered... people who have faith were so lucky; you didn’t want to ruin it for them. You didn’t want to plant doubt where there was none. You had to treat suck individuals tenderly and hope that some of whatever they were feeling rubs off on you Those who love you will love you forever, without questions or boundaries or the constraints of time. Daily life is real, unchanging as a well-built house. But houses burn; they catch fire in the middle of the night. The night is like any other night of disaster, with every fact filtered through a veil of disbelief. The rational world has spun so completely out of its orbit, there is no way to chart or expect what might happen next At that point, they were both convinced that love was a figment of other people’s imaginations, an illusion fashioned out of smoke and air that really didn’t exist Fear, like heat, rises; it drifts up to the ceiling and when it falls down it pours out in a hot and horrible rain True love, after all, could bind a man where he didn’t belong. It could wrap him in cords that were all but impossible to break Fear is contagious. It doubles within minutes; it grows in places where there’s never been any doubt before The past stays with a man, sticking to his heels like glue, invisible and heartbreaking and unavoidable, threaded to the future, just as surely as day is sewn to night He looked at girls and saw only sweet little fuckboxes, there for him to use, no hearts involved, no souls, and, most assuredly no responsibilities. Welcome to the real world. Herein is the place where no one can tell you whether or not you’ve done the right thing. I could tell people anything I wanted to, and whatever I told them, that would be the truth as far as they were concerned. Whoever I said I was, well then, that’s who id be The truths by which she has lived her life have evaporated, leaving her empty of everything except the faint blue static of her own skepticism. She has never been a person to question herself; now she questions everything Something’s, are true no matter how hard you might try to bloc them out, and a lie is always a lie, no matter how prettily told You were nothing more than a speck of dust, good-looking dust, but dust all the same Some people needed saving She doesn’t want to waste precious time with something as prosaic as sleep. Every second is a second that belongs to her; one she understands could well be her last Why wait for anything when the world is so cockeyed and dangerous? Why sit and stare into the mirror, too fearful of what may come to pass to make a move? At last she knows how it feels to take a chance when everything in the world is at stake, breathless and heedless and desperate for more She’ll be imagining everything that’s out in front of them, road and cloud and sky, all the elements of a future, the sort you have to put together by hand, slowly and carefully until the world is yours once more

How is it that we have succeeded in persuading reasonable beings that the thing most impossible to understand was the most essential for them. It is because they were greatly frightened; it is because when men are kept in fear they cease to reason; it is because they have been expressly enjoined to distrust their reason. When the brain is troubled, we believe everything and examine nothing.

Phillip muttered something under his breath. "What did you say?" she asked. "Nothing." "You said something." He gave her an impatient look. "If I'd meant for you to hear it, I would have said it out loud." She sucked in her breath. "Then you shouldn't have said it at all." "Some things," Phillip muttered, "are impossible to keep inside." "What did yousay?" she demanded. Phillip raked his hand through his hair. "Eloise—" "Did you insult me?" "Do you really want to know?" "Since it appears we are to be wed," she bit off, "yes." "I don't recall my exact words," Phillip shot back, "but I believe I may have uttered the wordswomen andlack of sense in the same breath.

Hello,' he said, almost shyly, as he approached the table. He was barefoot and shirtless, and adorably tousled, with golden hair falling over sparkly eyes that looked as if they were still waking up. 'Hi.' Her voice came out oddly shy as well, which only seemed to make Jacks smile. 'You didn't have to sneak out of bed,' he said. 'I didn't sneak.' 'Then why didn't you stay?' He casually slid in to the seat beside her and turned to her with a wolfish grin. It was a smile like a fairytale, part villain, part hero, part impossible ever after. She couldn't bear how much she loved it. But then she remembered the stone. She imagined she'd feel differently if it was in an iron box, and she feared that Jacks would, too. That he wouldn't be looking at her as if he wanted to devour her instead of the breakfast. 'Tomorrow, I won't let you leave so easily.' His eyes flashed with mischief, and he stole a bite of her toast. The gesture was so simple and so comfortable, and all she could think was that it would be so easy to stay here. 'I thought you said it was just one night.' 'I thought you never believed what I said.' He shook his head reproachfully and tugged her on to his lap. 'Jacks-' Evangeline put a hand against his chest. She could feel his heart was pounding, which surprised her. On the outside, he looked so casual and careless, but now she imagined he felt as nervous as she did. It made her want to pull him closer, to press her head in to his shoulder and tell him all the things that she was trying not to feel. She wrapped her arms around his neck , and for a second she held tight. She held him as if he was hers and she was his, and there was nothing else between them. No curses. No lies. No past wounds or mistakes. She held him as if there was only now, as if nothing else mattered but this moment. Then she let him go. She shoved off his laps with clumsy arms and even clumsier legs that stumbled as she tried to step back. 'Evangeline... what's wrong?' A line creased between his brows. 'This isn't real, Jacks. You and I, we're under the influence of the mirth stone.' 'You think you would only feel this way about me because of a rock?' Jacks' mouth clamped shut. For a moment he looked angry, but she looked in his eyes, all she could see was hurt.

Men would no longer be victims of nature or of their own largely irrational societies: reason would triumph; universal harmonious cooperation, true history, would at last begin. For if this was not so, do the ideas of progress, of history, have any meaning? Is there not a movement, however tortuous, from ignorance to knowledge, from mythical thought and childish fantasies to perception of reality face to face, to knowledge of true goals, true values as well as truths of fact? Can history be a mere purposeless succession of events, caused by a mixture of material factors and the play of random selection, a tale full of sound and fury signifying nothing? This was unthinkable. The day would dawn when men and women would take their lives in their own hands and not be self-seeking beings or the playthings of blind forces that they did not understand. It was, at the very least, not impossible to conceive that such an earthly paradise could be; and if conceivable we could, at any rate, try to march towards it. That has been at the centre of ethical thought from the Greeks to the Christian visionaries of the Middle Ages, from the Renaissance to progressive thought in the last century; and indeed, is believed by many to this day.

THIS MAY BE ONE OF THE MOST IMPORTANT BOOKS I HAVE WRITTEN thus far. Why? In my many years of being a believer in Jesus, I have found that nothing is more fundamental to our Christian experience than faith. In fact, the Bible says that without faith, it is impossible to please God.

My difficulties lay deeper. It was more than I could believe that Jesus was the only incarnate son of God, and that only he who believed in him would have everlasting life. If God could have sons, all of us were His sons. If Jesus was like God, or God Himself, then all men were like God and could be God Himself. My reason was not ready to believe literally that Jesus by his death and by his blood redeemed the sins of the world. Metaphorically there might be some truth in it. Again, according to Christianity only human beings had souls, and not other living beings, for whom death meant complete extinction; while I held a contrary belief. I could accept Jesus as a martyr, an embodiment of sacrifice, and a divine teacher, but not as the most perfect man ever born. His death on the Cross was a great example to the world, but that there was anything like a mysterious or miraculous virtue in it my heart could not accept. The pious lives of Christians did not give me anything that the lives of men of other faiths had failed to give. I had seen in other lives just the same reformation that I had heard of among Christians. Philosophically there was nothing extraordinary in Christian principles. From the point of view of sacrifice, it seemed to me that the Hindus greatly surpassed the Christians. It was impossible for me to regard Christianity as a perfect religion or the greatest of all religions.

To believe in that perfect love, and your whole life know that it isn’t for you, that what you’ve been shaped into makes it fundamentally impossible, then one day you blink, and there it is, someone so perfectly formed to complement your own complicated needs. It was heady, a rush like nothing else.

If I am to believe everything that I see in the media, happiness is to be six foot tall or more and to have bleached teeth and a firm abdomen, all the latest clothes, accessories, and electronics, a picture-perfect partner of the opposite sex who is both a great lover and a terrific friend, an assortment of healthy and happy children, a pet that is neither a stray nor a mongrel, a large house in the right sort of postcode, a second property in an idyllic holiday location, a top-of-the-range car to shuttle back and forth from the one to the other, a clique of ‘friends’ with whom to have fabulous dinner parties, three or four foreign holidays a year, and a high-impact job that does not distract from any of the above. There are at least three major problems that I can see with this ideal of happiness. (1) It represents a state of affairs that is impossible to attain to and that is in itself an important source of unhappiness. (2) It is situated in an idealised and hypothetical future rather than in an imperfect but actual present in which true happiness is much more likely to be found, albeit with great difficulty. (3) It has largely been defined by commercial interests that have absolutely nothing to do with true happiness, which has far more to do with the practice of reason and the peace of mind that this eventually brings. In short, it is not only that the bar for happiness is set too high, but also that it is set in the wrong place, and that it is, in fact, the wrong bar. Jump and you’ll only break your back.

It is impossible to study the works of the great mathematicians, or even those of the lesser, without noticing and distinguishing two opposite tendencies, or rather two entirely different kinds of minds. The one sort are above all preoccupied with logic; to read their works, one is tempted to believe they have advanced only step by step, after the manner of a Vauban who pushes on his trenches against the place besieged, leaving nothing to chance. The other sort are guided by intuition and at the first stroke make quick but sometimes precarious conquests, like bold cavalrymen of the advance guard. [1913, p210]

Regret crossing the street for me, soldier?” Taking her hand into both of his, Alexander said, “Tania, I was spellbound by you from the first moment I saw you. There I was, living my dissolute life, and war had just started. My entire base was in disarray, people were running around, closing accounts, taking money out, grabbing food out of stores, buying up the entire Gostiny Dvor, volunteering for the army, sending their kids to camp—” He broke off. “And in the middle of my chaos, there was you!” Alexander whispered passionately. “You were sitting alone on this bench, impossibly young, breathtakingly blonde and lovely, and you were eating ice cream with such abandon, such pleasure, such mystical delight that I could not believe my eyes. As if there were nothing else in the world on that summer Sunday. I give you this so that if you ever need strength in the future and I’m not there, you don’t have to look far. You, with your high-heeled red sandals, in your sublime dress, eating ice cream before war, before going who knows where to find who knows what, and yet never having any doubt that you would find it. That’s what I crossed the street for, Tatiana. Because I believed that you would find it. I believed in you.

I do not know by what power I think; but well I know that I should never have thought without the assistance of my senses. That there are immaterial and intelligent substances I do not at all doubt; but that it is impossible for God to communicate the faculty of thinking to matter, I doubt very much. I revere the Eternal Power, to which it would ill become me to prescribe bounds. I affirm nothing, and am contented to believe that many things are possible than are usually thought so".

I believe that mankind's destiny lies in the stars. I believe that candy really did taste better when I was a kid, that it's aerodynamically impossible for a bumble bee to fly, that light is a wave and a particle, that there's a cat in a box somewhere who's alive and dead at the same time (although if they don't ever open the box to feed it it'll eventually just be two different kinds of dead), and that there are stars in the universe billions of years older than the universe itself. I believe in a personal god who cares about me and worries and oversees everything I do. I believe in an impersonal god who set the universe in motion and went off to hang with her girlfriends and doesn't even know that I'm alive. I believe in an empty and godless universe of causal chaos, background noise, and sheer blind luck. I believe that anyone who says sex is overrated just hasn't done it properly. I believe that anyone who claims to know what's going on will lie about the little things too. I believe in absolute honesty and sensible social lies. I believe in a woman's right to choose, a baby's right to live, that while all human life is sacred there's nothing wrong with the death penalty if you can trust the legal system implicitly, and that no one but a moron would ever trust the legal system. I believe that life is a game, that life is a cruel joke, and that life is what happens when you're alive and that you might as well lie back and enjoy it.

And before you say this is all far-fetched, just think how far the human race has come in the past ten years. If someone had told your parents, for example, that they would be able to carry their entire music library in their pocket, would they have believed it? Now we have phones that have more computing power than was used to send some of the first rockets into space. We have electron microscopes that can see individual atoms. We routinely cure diseases that only fifty years ago was fatal. and the rate of change is increasing. Today we are able to do what your parents would of dismissed as impossible and your grandparents nothing short of magical.

Ulrich replied by asking him whether he really believed that anything would come of this campaign. "No doubt about it," Arnheim said, "great events are always the expression of a general situation." The mere fact that a meeting such as this had been possible anywhere was proof of its profound necessity. And yet discrimination in such matters seems difficult, Ulrich said. Suppose, for instance, that the composer of the latest worldwide musical hit happened to be a political schemer and managed to become president of the world--which was certainly conceivable, given his enormous popularity--would this be a leap forward in history or an expression of the cultural situation? "That's quite impossible!" Arnheim said seriously. "Such a composer couldn't possibly be either a schemer or a politician--otherwise, his genius for musical comedy would be inexplicable, and nothing absurd happens in world history." "But so much that's absurd happens in the world, surely?" "In world history, never!

It is style that makes us believe in a thing – nothing but style.

if she believed in impossibilities she would have believed it to be impossible. Fortunately or unfortunately, she believed in everything and nothing.

Nothing is impossible when you believe...

I had learned throughout my training that the impossible means nothing if you believe in what you are doing and work consistently toward achieving your desires with a strong intention

Because complex animals can evolve their behavior rapidly. Changes can occur very quickly. Human beings are transforming the planet, and nobody knows whether it’s a dangerous development or not. So these behavioral processes can happen faster than we usually think evolution occurs. In ten thousand years human beings have gone from hunting to farming to cities to cyberspace. Behavior is screaming forward, and it might be nonadaptive. Nobody knows. Although personally, I think cyberspace means the end of our species.” “Yes? Why is that?” “Because it means the end of innovation,” Malcolm said. “This idea that the whole world is wired together is mass death. Every biologist knows that small groups in isolation evolve fastest. You put a thousand birds on an ocean island and they’ll evolve very fast. You put ten thousand on a big continent, and their evolution slows down. Now, for our own species, evolution occurs mostly through our behavior. We innovate new behavior to adapt. And everybody on earth knows that innovation only occurs in small groups. Put three people on a committee and they may get something done. Ten people, and it gets harder. Thirty people, and nothing happens. Thirty million, it becomes impossible. That’s the effect of mass media—it keeps anything from happening. Mass media swamps diversity. It makes every place the same. Bangkok or Tokyo or London: there’s a McDonald’s on one corner, a Benetton on another, a Gap across the street. Regional differences vanish. All differences vanish. In a mass-media world, there’s less of everything except the top ten books, records, movies, ideas. People worry about losing species diversity in the rain forest. But what about intellectual diversity—our most necessary resource? That’s disappearing faster than trees. But we haven’t figured that out, so now we’re planning to put five billion people together in cyberspace. And it’ll freeze the entire species. Everything will stop dead in its tracks. Everyone will think the same thing at the same time. Global uniformity. Oh, that hurts. Are you done?” “Almost,” Harding said. “Hang on.” “And believe me, it’ll be fast. If you map complex systems on a fitness landscape, you find the behavior can move so fast that fitness can drop precipitously. It doesn’t require asteroids or diseases or anything else. It’s just behavior that suddenly emerges, and turns out to be fatal to the creatures that do it. My idea was that dinosaurs—being complex creatures—might have undergone some of these behavioral changes. And that led to their extinction.

and burdens of mature life, when they became aware of their own weakness, they lost their peace, they let go of their precious self-respect, and it became impossible for them to “believe.” That is to say it became impossible for them to comfort themselves, to reassure themselves, with the images and concepts that they found reassuring in childhood. Place no hope in the feeling of assurance, in spiritual comfort. You may well have to get along without this. Place no hope in the inspirational preachers of Christian sunshine, who are able to pick you up and set you back on your feet and make you feel good for three or four days—until you fold up and collapse into despair. Self-confidence is a precious natural gift, a sign of health. But it is not the same thing as faith. Faith is much deeper, and it must be deep enough to subsist when we are weak, when we are sick, when our self-confidence is gone, when our self-respect is gone. I do not mean that faith only functions when we are otherwise in a state of collapse. But true faith must be able to go on even when everything else is taken away from us. Only a humble man is able to accept faith on these terms, so completely without reservation that he is glad of it in its pure state, and welcomes it happily even when nothing else comes with it, and when everything else is taken away.

If you believe in what you are doing, then let nothing hold you up in your work. Much of the best work of the world has been done against seeming impossibilities. The thing is to get the work done.

My mother delayed my enrollment in the Fascist scouts, the Balilla, as long as possible, firstly because she did not want me to learn how to handle weapons, but also because the meetings that were then held on Sunday mornings (before the Fascist Saturday was instituted) consisted mostly of a Mass in the scouts' chapel. When I had to be enrolled as part of my school duties, she asked that I be excused from the Mass; this was impossible for disciplinary reasons, but my mother saw to it that the chaplain and the commander were aware that I was not a Catholic and that I should not be asked to perform any external acts of devotion in church. In short, I often found myself in situations different from others, looked on as if I were some strange animal. I do not think this harmed me: one gets used to persisting in one's habits, to finding oneself isolated for good reasons, to putting up with the discomfort that this causes, to finding the right way to hold on to positions which are not shared by the majority. But above all I grew up tolerant of others' opinions, particularly in the field of religion, remembering how irksome it was to hear myself mocked because I did not follow the majority's beliefs. And at the same time I have remained totally devoid of that taste for anticlericalism which is so common in those who are educated surrounded by religion. I have insisted on setting down these memories because I see that many non-believing friends let their children have a religious education 'so as not to give them complexes', 'so that they don't feel different from the others.' I believe that this behavior displays a lack of courage which is totally damaging pedagogically. Why should a young child not begin to understand that you can face a small amount of discomfort in order to stay faithful to an idea? And in any case, who said that young people should not have complexes? Complexes arise through a natural attrition with the reality that surrounds us, and when you have complexes you try to overcome them. Life is in fact nothing but this triumphing over one's own complexes, without which the formation of a character and personality does not happen.

We must give up believing that we can 'improve' the world, that at least we can make man better, even if we cannot make him happy. At the same time, if we take this situation of the Christian seriously, we must refuse to further the disintegrating tendency in the world. We must not say to ourselves, 'We can't do anything about it!' To talk like this is to play into the hands of the Prince of this world. Thus we seem caught between two necessities, which nothing can alter: on the one hand it is impossible for us to make this world less sinful; on the other hand it is impossible for us to accept it as it is.

Dearest Reece, I know you think it improper, or at the very least imprudent, for us to write to one another, but I don't care.There are too many rules as it is and they would choke me if I let them. Between corsets and lessons and curtsies and etiquette, I am hardly myself, and that is how they want it. They would prefer we all dress and talk and think (or not think) alike, like paper dolls. I do not wish to be a paper doll. Surely you can see that I am stronger than that.I don't give a fig for the scandalbroth or the gossipmongers. Let us remove to Paris, where no one knows us to care and where they dine on scandal with eclairs every morning. You will say again that it is impossible but I refuse to believe it. I know with every touch of your hand on mine, with every stolen kiss, that nothing is impossible. Perhaps love isn't meant to be simple. Perhaps this is merely a test, such as Psyche went through to prove herself to Cupid. Would you have me count lentils, beloved? And as you claim I have the most to lose, I pray you will let me decide for myself what it is I want and need. Which is you. Not silks or lobster soup in crystal bowls or diamonds around my neck. Just you. You say again and again that you love me. Prove it.

But I was afraid. Maybe he would believe me, take my word that the guards had let me go. That Badriya had said it was all right. That I did nothing inappropriate or shameful at the resource center. Impossible. We

What we believe is possible for us is nothing compared to what God can make happen for us. And moments that truly take our breath away are those moments when divine will put impossible odds in their rightful place.

Ben-Gurion once said that in Israel, “in order to be a realist, you must believe in miracles.” After such extraordinary achievement in science and technology and human creativity, how could we be anything but believers in miracles, faithful to the imaginations that are capable of conceiving them, and committed to the efforts to bring them to life? Ben-Gurion was right: realism in Israel is nothing less than the impossible made real.

You are Destined for Greatness. The enemy seeks to destroy your hopes and dreams. It is Important that you Activate Your Faith. Believe with All Your Heart. Nothing is Impossible for God. You shall Fulfill Your Destiny.

With his worn-out lungs, his obstinate self-effacement, his bookish timidity, Broux is nonetheless a strong man; by means of his awareness of how impossible it is to live, he raises himself precisely to a higher possibility of living, to an endurance which is more sure of itself because it believes it has nothing more to lose. From his weakness he was able to create a strength; from his despair, an acquiescence; from his acquiescence, a hope...

But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. John 1:12 Divine sonship is not something that we gain of ourselves. Only to those who receive Christ as their Saviour is given the power to become sons and daughters of God. The sinner cannot, by any power of his own, rid himself of sin. For the accomplishment of this result, he must look to a higher Power. John exclaimed, "Behold the Lamb of God, which taketh away the sin of the world." Christ alone has power to cleanse the heart. He who is seeking for forgiveness and acceptance can say only,-- "Nothing in my hand I bring; Simply to Thy cross I cling." But the promise of sonship is made to all who "believe on his name." Every one who comes to Jesus in faith will receive pardon. The religion of Christ transforms the heart. It makes the worldly-minded man heavenly-minded. Under its influence the selfish man becomes unselfish, because this is the character of Christ. The dishonest, scheming man becomes upright, so that it is second nature to him to do to others as he would have others do to him. The profligate is changed from impurity to purity. He forms correct habits; for the gospel of Christ has become to him a savor of life unto life. God was to be manifest in Christ, "reconciling the world unto himself." Man had become so degraded by sin that it was impossible for him, in himself, to come into harmony with Him whose nature is purity and goodness. But Christ, after having redeemed man from the condemnation of the law, could impart divine power, to unite with human effort. Thus by repentance toward God and faith in Christ, the fallen children of Adam might once more become "sons of God." When a soul receives Christ, he receives power to live the life of Christ.

Wren?' he says. 'Talk to me.' I don't reply. What would be the point? I know he will twist me around his finger with words. I know that if I give him half the chance, love-starved creature that I am, I will be under his spell again. With him, I am forever a night-blooming flower, attracted and repelled by the heat of the sun. 'Let me explain,' he calls to me. 'Let me atone.' I bite the tip of my tongue to keep myself from snapping at him. He meant to keep me ignorant. He tricked me. He lied with every smile. With every kiss. With the warmth in his eyes that should have been impossible to fake. I'd know what he was capable of. Over and over, he'd shown me. And over and over, I believed there would be no more tricks. No more secrets. Not anymore. 'You have good cause to be furious. But you couldn't have lied, had you known the truth. I was afraid you'd have to lie.' He waits, and when I say nothing, rolls into a sitting position. 'Wren?' I can see the leather straps running across his cheeks. If he wears the bridle long enough, he'll have scars. 'Talk to me!' he shouts, standing and coming to the bars. I see the gold of his hair, the sharp lines of his cheekbones, the glint of his fox eyes. 'Wren! Wren!' Coward that I am, I flee. My heart thundering, my hands shaking. But I can't pretend that I don't like the sound of him screaming my name.

The movie Mr. Nobody examines the core belief that we can find happiness if we make the right choices in life. We can’t; it’s impossible. But the belief that we have real choices that can bring us what we want is cherished by the ego because it keeps us locked into a never-ending quest of looking for happiness where it can’t be found. Mr. Nobody demonstrates that all the choices of this world are made because we have forgotten God and therefore believe in an illusory world of duality. None of our choices are real because they are a choice between the images of this made-up world; that is, a choice between illusions. They are nothing more than hypotheticals, which serve as meaningless distractions.

We are taught to believe that having deep passions is foolish at best and dangerous at worst. We live in a cultural moment that is suspicious of ardent desires and strong commitments, propagating the idea that few things in life matter, that we have outlived ideals and ethical principles, and that comprehensive cultural change is impossible. Many of us have adopted the view that because we cannot remedy the enormous inequalities of the social world, we should not even bother to try. We have resigned ourselves to the idea that in the long haul nothing we do has any real impact and that caring too much is consequently a waste of our energies. By the same token, our (postmodern and sophisticated) recognition that meaning is inherently relative at times causes us to stop looking for meaning altogether. Though we are surrounded by a multitude of objects, artifacts, cultural icons, and shimmering images, few of these items manage to affect us on a deep level. In some ways, we are increasingly reconciled to the idea that the best we can do is to avoid the more crushing disillusionments of life–that the less we invest ourselves, the more inoculated we are against the misfortunes of the world.

It was easy to find things she would like. Our taste was the same, it had been from the first. It would be impossible to live with someone otherwise. I've always thought it was the most important single thing, though people may not realize it. Perhaps it's transmitted to them in the way someone dresses or, for that matter, undresses, but taste is a thing no one is born with, it's learned, and at a certain point it can't be altered. We sometimes talked about that, what could and couldn't be altered. People were always saying something had completely changed them, some experience or book or man, but if you knew how they had been before, nothing much really had changed. When you found someone who was tremendously appealing but not quite perfect, you might believe you could change them after marriage, not everything, just a few things, but in truth the most you could expect was to change perhaps one thing and even that would eventually go back to what it had been.

REMEMBER TOMORROW Starting point for search: It no longer avails to start with creatures and prove God. Yet it is impossible to rule God out. The only possible starting point: the strange fact of one's own invincible apathy - that if the proofs were proved and God presented himself, nothing would be changed. Here is the strangest fact of all. Abraham saw signs of God and believed. Now the only sign is that all the signs in the world make no difference. Is this God's ironic revenge? But I am onto him.

This is one of those moments when I wish I could be young forever. Not just stop time for a second, but for an eternity. The old paradox that youth is wasted on the young is not true for us. Neither I nor my friends take our youth for granted. In fact, all of the young people I know are all too aware that someday soon time and gravity won’t be on their side anymore. And there’s nothing we can do about it. So the young do the only thing they can do. They live and they love and they dance and they sing, they dream and they scheme, they ponder and they plan. Like there’s no tomorrow. For tomorrow brings us one day closer to the inevitable and one day further from the impossible. And being young is all about achieving the impossible. Or at least believing you can. The old mistake our denial for ignorance, our immaturity for irresponsibility. We understand the rules of life, we just don’t want to play by them. Not yet. Not today. Not tonight. Because tonight is a good night to be young and alive.

Iago’s treatment of Othello conforms to Bacon’s definition of scientific enquiry as putting Nature to the Question. If a member of the audience were to interrupt the play and ask him: "What are you doing? could not Iago answer with a boyish giggle, "Nothing. I’m only trying to find out what Othello is really like"? And we must admit that his experiment is highly successful. By the end of the play he does know the scientific truth about the object to which he has reduced Othello. That is what makes his parting shot, What you know, you know, so terrifying for, by then, Othello has become a thing, incapable of knowing anything. And why shouldn’t Iago do this? After all, he has certainly acquired knowledge. What makes it impossible for us to condemn him self-righteously is that, in our culture, we have all accepted the notion that the right to know is absolute and unlimited. […] We are quite prepared to admit that, while food and sex are good in themselves, an uncontrolled pursuit of either is not, but it is difficult for us to believe that intellectual curiosity is a desire like any other, and to realize that correct knowledge and truth are not identical. To apply a categorical imperative to knowing, so that, instead of asking, "What can I know?" we ask, "What, at this moment, am I meant to know?" – to entertain the possibility that the only knowledge which can be true for us is the knowledge we can live up to – that seems to all of us crazy and almost immoral. But, in that case, who are we to say to Iago – "No, you mustn’t.

Anyone who actually believes in the principle of non-aggression—the underlying premise of libertarianism—must be an anarchist, as it is logically impossible to oppose the initiation of violence while supporting any form of "government," which is nothing but violence.

We were offered visas, you know, to Australia, and we turned them down, my husband said no, plain and simple, he said it was impossible to go at the time and I suppose he was right, and how could he have known anyhow, how could any of us have known what was going to happen, I suppose other people seemed to know, but I never understood how they were so certain, what I mean is, you could never have imagined it, not in a million years, all that was to happen, and I could never understand those that left, how they could just leave like that, leave everything behind, all that life, all that living, it was absolutely impossible for us to do so at the time and the more I look at it the more it seems there was nothing we could do anyhow, what I mean is, there was never any real room for action, that time with the visas, how were we supposed to go when we had so many commitments, so many responsibilities, and when things got worse there was just no room for manoeuvre, I think what I’m trying to say is that I used to believe in free will, if you had asked me before all this I would have told you I was free as a bird, but now I’m not so sure, now, I don’t see how free will is possible when you are caught up within such a monstrosity, one thing leads to another thing until the damn thing has its own momentum and there is nothing you can do, I can see now that what I thought of as freedom was really just struggle and that there was no freedom all along, but look, she says, taking Ben by the hand and dancing him, we are here now aren’t we and so many other people are gone, we’re the lucky ones seeking a better life, there is only looking forward now, isn’t that

But peace is a fact. A matter of time. Look at South Africa, Northern Ireland, Germany, France, Japan, even Egypt. Who would have believed it possible? Did the Palestinians kill six million Israelis? Did the Israelis kill six million Palestinians? But the Germans killed six million Jews and look, now we have an Israeli diplomat in Berlin and we have a German ambassador in Tel Aviv. You see, nothing is impossible. As long as I am not occupied, as long as I have my rights, so long as you allow me to move around, to vote, to be human, then anything is possible.

none can shake off a sense of having free will. The best we can do is to reason that we are determined based on observing the common law of causality among things in the world and applying this law to ourselves. But we cannot feel ourselves as determined. (One philosopher has said, and possibly more have thought to themselves: “Can one really believe in determinism without going insane?”) Being determined in thought and deed is not experientially noticeable, only abstractly deducible. It would be impossible for someone to say “I am nothing but a human puppet.

Flaubert believed that it was impossible to explain one art form in terms of another, and that great paintings required no words of explanation. Braque thought the ideal state would be reached when we said nothing at all in front of a painting. But we are very far from reaching that state. We remain incorrigibly verbal creatures who love to explain things, to form opinions, to argue. Put us in front of a picture and we chatter, each in our different way. Proust, when going round an art gallery, liked to comment on who the people in the pictures reminded him of in real life; which might have been a deft way of avoiding the direct aesethetic confrontation. But it is a rare picture that stuns, or argues, us into silence. And if one does, it is only a short time before we want to explain and understand the very silence into which we have been plunged.

If there is one thing I would want you to take away from this book, it’s the knowledge that you have the power to change your belief system. With the right beliefs, nothing is impossible to achieve. Therefore, if there is one thing you wish to change in yourself, start working on your beliefs.   IN

I try as much as possible to keep pushing myself beyond my limits, those set by myself, and those by others, to see how much lies within. He said nothing is impossible and I truly believe Him. Once in while I go beyond . . . More often than not, I get pretty burned and decline to tend to my sores in solitude, whilst trying the best I can to find out why I burned so bad. Other times, I surprise myself at the power within has been lying dormant probably out of ignorance or out of fear. Either ways, I learn . . . And probably that is the most significant thing to be gleaned out of every experience.

Bill.' If you don't, I'll do this," and with that he gave me a twitch that I thought would have made me faint. Between this and that, I was so utterly terrified of the blind beggar that I forgot my terror of the captain, and as I opened the parlour door, cried out the words he had ordered in a trembling voice. The poor captain raised his eyes, and at one look the rum went out of him and left him staring sober. The expression of his face was not so much of terror as of mortal sickness. He made a movement to rise, but I do not believe he had enough force left in his body. "Now, Bill, sit where you are," said the beggar. "If I can't see, I can hear a finger stirring. Business is business. Hold out your left hand. Boy, take his left hand by the wrist and bring it near to my right." We both obeyed him to the letter, and I saw him pass something from the hollow of the hand that held his stick into the palm of the captain's, which closed upon it instantly. "And now that's done," said the blind man; and at the words he suddenly left hold of me, and with incredible accuracy and nimbleness, skipped out of the parlour and into the road, where, as I still stood motionless, I could hear his stick go tap-tap-tapping into the distance. It was some time before either I or the captain seemed to gather our senses, but at length, and about at the same moment, I released his wrist, which I was still holding, and he drew in his hand and looked sharply into the palm. "Ten o'clock!" he cried. "Six hours. We'll do them yet," and he sprang to his feet. Even as he did so, he reeled, put his hand to his throat, stood swaying for a moment, and then, with a peculiar sound, fell from his whole height face foremost to the floor. I ran to him at once, calling to my mother. But haste was all in vain. The captain had been struck dead by thundering apoplexy. It is a curious thing to understand, for I had certainly never liked the man, though of late I had begun to pity him, but as soon as I saw that he was dead, I burst into a flood of tears. It was the second death I had known, and the sorrow of the first was still fresh in my heart. 4 The Sea-chest I LOST no time, of course, in telling my mother all that I knew, and perhaps should have told her long before, and we saw ourselves at once in a difficult and dangerous position. Some of the man's money—if he had any—was certainly due to us, but it was not likely that our captain's shipmates, above all the two specimens seen by me, Black Dog and the blind beggar, would be inclined to give up their booty in payment of the dead man's debts. The captain's order to mount at once and ride for Doctor Livesey would have left my mother alone and unprotected, which was not to be thought of. Indeed, it seemed impossible for either of us to remain much longer in the house; the fall of coals in the kitchen grate, the very ticking of the clock, filled us with alarms. The neighbourhood, to our ears, seemed haunted by approaching footsteps; and what between the dead body of the captain on the parlour floor and the thought of that detestable blind beggar hovering near at hand and ready to return, there were moments when, as the saying goes, I jumped in my skin for terror. Something must speedily be resolved upon, and it occurred to us at last to go forth together and seek help in the neighbouring hamlet. No sooner said than done. Bare-headed as we were, we ran out at once in the gathering evening and the frosty fog. The hamlet lay not many hundred yards away, though out of view, on the other side of the next cove; and what greatly encouraged me, it was in an opposite direction from that whence the blind man had made his appearance and whither he had presumably returned. We were not many minutes on the road, though we sometimes stopped to lay hold of each other and hearken. But there was no unusual sound—nothing but the low wash of the ripple and the croaking of the inmates of the wood.

Make for yourself a world you can believe in. It sounds simple, I know. But it’s not. Listen, there are a million worlds you could make for yourself. Everyone you know has a completely different one—the woman in 5G, that cab driver over there, you. Sure, there are overlaps, but only in the details. Some people make their worlds around what they think reality is like. They convince themselves that they had nothing to do with their worlds’ creations or continuations. Some make their worlds without knowing it. Their universes are just sesame seeds and three-day weekends and dial tones and skinned knees and physics and driftwood and emerald earrings and books dropped in bathtubs and holes in guitars and plastic and empathy and hardwood and heavy water and high black stockings and the history of the Vikings and brass and obsolescence and burnt hair and collapsed souffles and the impossibility of not falling in love in an art museum with the person standing next to you looking at the same painting and all the other things that just happen and are. But you want to make for yourself a world that is deliberately and meticulously personalized. A theater for your life, if I could put it like that. Don’t live an accident. Don’t call a knife a knife. Live a life that has never been lived before, in which everything you experience is yours and only yours. Make accidents on purpose. Call a knife a name by which only you will recognize it. Now I’m not a very smart man, but I’m not a dumb one, either. So listen: If you can manage what I’ve told you, as I was never able to, you will give your life meaning.

The mentality of today seeks in fact to reduce everything to temporal categories: a work of art, a thought, a truth have no value in themselves and independently of any historical classification, but only as a result of the time in which they are rightly or wrongly placed; everything is considered the expression of a “period”, not of a timeless and intrinsic value, and this is entirely in conformity with modern relativism and with a psychologism or biologism that destroys essential values . This philosophy derives a maximum of originality from what in effect is nothing but a hatred of God; but since it is impossible to abuse directly a God in whom one does not believe, one abuses Him indirectly through the laws of nature , and one goes so far as to disparage the very form of man and his intelligence, the intelligence with which one thinks and abuses. But there is no escaping immanent Truth: “The more he blasphemes,” says Meister Eckhart, “the more he praises God.

Her father's old books were all she could command, and these she wore out with much reading. Inheriting his refined tastes, she found nothing to attract her in the society of the commonplace and often coarse people about her. She tried to like the buxom girls whose one ambition was to "get married," and whose only subjects of conversation were "smart bonnets" and "nice dresses." She tried to believe that the admiration and regard of the bluff young farmers was worth striving for; but when one well-to-do neighbor laid his acres at her feet, she found it impossible to accept for her life's companion a man whose soul was wrapped up in prize cattle and big turnips.

We have never overheard at street corners such lunatic scraps of political and social discussion as among these dear countrymen of ours. They believe everything that is impossible and nothing that is true. They carry rumours, and ask questions, and make corrections and improvements on one another, staggering to the human intellect. And

I remembered the story of the bumblebee. Aerodynamically it is impossible for the bumblebee to fly. The body is too big for the small size of the wings, but apparently no one told the bumblebee that, so he flies! That's pretty much the story of setting goals. Nothing is impossible unless you believe it is." ~ 'Against All Odds: My Story

What’s going on outside, Ravic?” “Nothing new, Kate. The world goes on eagerly preparing for suicide and at the same time deluding itself about what it’s doing.” “Will there be war?” “Everyone knows that there will be war. What one does not yet know is when. Everyone expects a miracle.” Ravic smiled. “Never before have I seen so many politicians who believe in miracles as at present in France and England. And never so few as in Germany.” She remained lying silent for a while. “To think that it should be possible—” she said then. “Yes— it seems so impossible that it will happen some day. Just because one considers it so impossible and doesn’t protect oneself against it.

Always to seek to conquer myself rather than fortune, to change my desires rather than the established order, and generally to believe that nothing except our thoughts is wholly under our control, so that after we have done our best in external matters, what remains to be done is absolutely impossible, at least as far as we are concerned.

Always to seek to conquer myself rather than fortune, to change my desires rather than the order of the world, and generally to believe that nothing except our thoughts is wholly under our control, so that after we have done our best in external matters, what remains to be done is absolutely impossible, at least as far as we are concerned.

I had never been so close to death before. For a long time, as I lay there trying to clear my mind, I couldn't think coherently at all, conscious only of a terrible, blind bitterness. Why had they singled me out? Didn't they understand? Had everything I'd gone through on their behalf been utterly in vain? Did it really count for nothing? What had happened to logic, meaning and sense? But I feel much calmer now. It helps to discipline oneself like this, writing it down to see it set out on paper, to try and weigh it and find some significance in it. Prof Bruwer: There are only two kinds of madness one should guard against, Ben. One is the belief that we can do everything. The other is the belief that we can do nothing. I wanted to help. Right. I meant it very sincerely. But I wanted to do it on my terms. And I am white, and they are black. I thought it was still possible to reach beyond our whiteness and blackness. I thought that to reach out and touch hands across the gulf would be sufficient in itself. But I grasped so little, really: as if good intentions from my side could solve it all. It was presumptuous of me. In an ordinary world, in a natural one, I might have succeeded. But not in this deranged, divided age. I can do all I can for Gordon or scores of others who have come to me; I can imagine myself in their shoes, I can project myself into their suffering. But I cannot, ever, live their lives for them. So what else could come of it but failure? Whether I like it or not, whether I feel like cursing my own condition or not -- and that would only serve to confirm my impotence -- I am white. This is the small, final, terrifying truth of my broken world. I am white. And because I am white I am born into a state of privilege. Even if I fight the system that has reduced us to this I remain white, and favored by the very circumstances I abhor. Even if I'm hated, and ostracized, and persecuted, and in the end destroyed, nothing can make me black. And so those who are cannot but remain suspicious of me. In their eyes my very efforts to identify myself with Gordon, whit all the Gordons, would be obscene. Every gesture I make, every act I commit in my efforts to help them makes it more difficult for them to define their real needs and discover for themselves their integrity and affirm their own dignity. How else could we hope to arrive beyond predator and prey, helper and helped, white and black, and find redemption? On the other hand: what can I do but what I have done? I cannot choose not to intervene: that would be a denial and a mockery not only of everything I believe in, but of the hope that compassion may survive among men. By not acting as I did I would deny the very possibility of that gulf to be bridged. If I act, I cannot but lose. But if I do not act, it is a different kind of defeat, equally decisive and maybe worse. Because then I will not even have a conscience left. The end seems ineluctable: failure, defeat, loss. The only choice I have left is whether I am prepared to salvage a little honour, a little decency, a little humanity -- or nothing. It seems as if a sacrifice is impossible to avoid, whatever way one looks at it. But at least one has the choice between a wholly futile sacrifice and one that might, in the long run, open up a possibility, however negligible or dubious, of something better, less sordid and more noble, for our children… They live on. We, the fathers, have lost.

Epictetus: “Always to seek to conquer myself rather than fortune, to change my desires rather than the established order, and generally to believe that nothing except our thoughts is wholly under our control, so that after we have done our best in external matters, what remains to be done is absolutely impossible, at least as far as we are concerned.

Value" has no meaning other than in relation to living beings. The value of a thing is always relative to a particular person, is completely personal and different in quantity for each living human - "market value" is a fiction, merely a rough guess at the average of personal values, all of which must be quantitatively different or trade would be impossible ... This very personal relationship, "value," has two factors for a human being: first, what he can do with a thing, its use to him ... and second, what he must do to get it, its cost to him. There is an old song which asserts "the best things in life are free." Not true! Utterly false! This was the tragic fallacy which brought on the decadence and collapse of the democracies of the twentieth century; those noble experiements failed because the people had been led to believe that they could simply vote for whatever they wanted ... and get it, without toil, without sweat, without tears. Nothing of value is free. Even the breath of life is purchased at birth only through gasping effort and pain.

From Desire to Reality in Six Easy Steps Six definite practical steps to transform a burning desire into reality. Fix in your mind an exact picture of what you desire. It's not sufficient merely to say, for example, "I want plenty of money." Be definite as to the amount. Determine exactly what you intend to give in return for the thing you desire. There's no such reality as something for nothing. Establish a definite date by which you intend to possess the desired thing. Create a definite plan for carrying out your desire and begin at once, whether you feel entirely ready or not to put this plan into action. Write out a clear, concise statement of your responses to the preceding four steps. Read your written statement aloud twice daily. Once after arising in the morning and once just before retiring at night. As you read, see and feel and believe yourself already in possession of whatever your goal happens to be. "Through some strange and powerful principle of mental chemistry, nature wraps up in the impulse [of a] strong desire that something which recognizes no such word as impossible and accepts no such reality as failure." - Napoleon Hill

The Atonist nobility knew it was impossible to organize and control a worldwide empire from Britain. The British Isles were geographically too far West for effective management. In order to be closer to the “markets,” the Atonist corporate executives coveted Rome. Additionally, by way of their armed Templar branch and incessant murderous “Crusades,” they succeeded making inroads further east. Their double-headed eagle of control reigned over Eastern and Western hemispheres. The seats of Druidic learning once existed in the majority of lands, and so the Atonist or Christian system spread out in similar fashion. Its agents were sent from Britain and Rome to many a region and for many a dark purpose. To this very day, the nobility of Europe and the east are controlled from London and Rome. Nothing has changed when it comes to the dominion of Aton. As Alan Butler and Stephen Dafoe have proven, the Culdean monks, of whom we write, had been hired for generations as tutors to elite families throughout Europe. In their book The Knights Templar Revealed, the authors highlight the role played by Culdean adepts tutoring the super-wealthy and influential Catholic dynasties of Burgundy, Champagne and Lorraine, France. Research into the Templars and their affiliated “Salt Line” dynasties reveals that the seven great Crusades were not instigated and participated in for the reasons mentioned in most official history books. As we show here, the Templars were the military wing of British and European Atonists. It was their job to conquer lands, slaughter rivals and rebuild the so-called “Temple of Solomon” or, more correctly, Akhenaton’s New World Order. After its creation, the story of Jesus was transplanted from Britain, where it was invented, to Galilee and Judea. This was done so Christianity would not appear to be conspicuously Druidic in complexion. To conceive Christianity in Britain was one thing; to birth it there was another. The Atonists knew their warped religion was based on ancient Amenism and Druidism. They knew their Jesus, Iesus or Yeshua, was based on Druidic Iesa or Iusa, and that a good many educated people throughout the world knew it also. Their difficulty concerned how to come up with a believable king of light sufficiently appealing to the world’s many pagan nations. Their employees, such as St. Paul (Josephus Piso), were allowed to plunder the archive of the pagans. They were instructed to draw from the canon of stellar gnosis and ancient solar theologies of Egypt, Chaldea and Ireland. The archetypal elements would, like ingredients, simply be tossed about and rearranged and, most importantly, the territory of the new godman would be resituated to suit the meta plan.

Specifically, being impressed with God means that you are: Not limited by human obstacles Not limited by conventional thinking Taking risks to share Christ Changing the scene and not becoming like the scene Being impressed with God and not the scene means looking to Him for what’s possible. This is incredibly freeing, because the Bible says that with God, nothing is impossible. Do you really believe that?

I began to worry that perhaps I was getting in over my head here. It was occurring to me that believing in the Bible was an all-or-nothing affair. Either you believe it is the revealed Word of God, or you don’t. It is like being a little bit pregnant. Impossible. Either you are in or you are out. Having eliminated lunatic, given the unavoidable seriousness warranted of my attention, was it now liar or Lord?

The Future is an illusion because, at the most fundamental level, Choice is an illusion. I am a believer in the theory, popular among physicists, that every time there is a Choice, the universe splits: both choices come to pass, but in now-separate universes. And so on, and on, with every choice of every particle, every atom, every molecule, every cell, every being, coming into being. In this universe of universes, everything happens, and every combination of things happens. Our universe is a mote of dust in an ever-growing dust-storm of possibilities, but each mote of dust in that storm is generating its own dust-storm of possibilities every instant, the motes of which in turn... But you get the general impression. Indeed to think of ourselves as single selves, and our universe as a single universe, is to be blinded, by the limitations of our senses and our consciousness, to the infinite-faceted truth: that we are infinite in a universe of universes that are each infinitely infinite..." "An intriguingly intricate view of the world," I said (...) Pat Sheeran nodded. "And it is astonishing how little practical difference it makes," he said. "All my other lives are as inaccessible to me as if they did not exist at all. No doubt in other universes I am a beggar, a revolutionary thinker, an academic, an accountant; a drinker, a thinker, a writer of books; I lose a freckle, gain a mole, shade off into men nothing like me at all; I have sons, fire guns, live forever, die too young. Whenever any particle in this universe changes state, I am split and travel in both directions, multiplied. But here I am, suffering the illusion of unity in this endlessly bifurcating moment. Yet sometimes, I wave my arms for the joy of creating a spray of universes." I said startled at the implications, “Though it may make no practical difference, the implications are nonetheless startling." "Indeed," said Pat Sheeran. "I had immediately to file all the fiction on my shelves under Non-Fiction. For it is an unavoidable corollary of this theory, that Fiction is impossible. For all novels are true histories of worlds as real as ours, but which we cannot see. All stories are possible, all histories have happened. I, billion-bodied, live a trillion lives every quantum instant. Those trillion lives branch out, a quintillion times a second, as every particle in every atom in each mote of dust on land, in sea, and sky, and space, and star, flickering in and out of being in the void, hesitates and decides its next stage. All tragedies, all triumphs, are mine, are yours." "It is a curious and difficult thing, to think that all is possible. No, probable. No, certain," I said, attempting to grasp the largeness of the thought."That nothing is improbable." "It is a comforting thought, some nights, to this version of me, now," said Pat Sheeran, and we roared on.

It takes a strong gut to reach for a dream. With an extra ordinary effort and a strong conviction to God, nothing is impossible. Indeed, God can move mountains, create stars, new stars like me, walk on the water and can do anything powerful. It does not matter. Dreams can be achieved if you truly believe in Him and in thy self. Put Him in the center of your Life and no ordinary means can stop you. God is always good.

There is nothing more harmful to the success of an endeavor than timidity and doubt. This type of cowardice that I believe only the lazy possess. I do not believe anything to be impossible; nor am I amazed by any invention or discovery, which is why I do not find any idea utopian. What is essential is that the idea be put into practice. Begin! The rest is weakness and an erroneous concept of human power. Wanting is doing!

There is nothing God loves more than keeping promises, answering prayers, performing miracles, and fulfilling dreams. That is who He is. That is what He does. And the bigger the circle we draw, the better, because God gets more glory. The greatest moments in life are the miraculous moments when human impotence and divine omnipotence intersect – and they intersect when we draw a circle around the impossible situations in our lives and invite God to intervene. I promise you this: God is ready and waiting. So while I have no idea what circumstances you find yourself in, I’m confident that you are only a prayer away from a dream fulfilled, a promise kept, or a miracle performed. It is absolutely imperative at the outset that you come to terms with this simple yet life-changing truth: God is for you. If you don’t believe that, then you’ll pray small timid prayers; if you do believe it, then you’ll pray big audacious prayers. And one way or another, your small timid prayers or bid audacious prayers will change the trajectory of your life and turn you into two totally different people. Prayers are prophecies. They are best predictors of your spiritual future. Who you become is determined by how you pray. Ultimately, the transcript of your prayers becomes the script of your life.

Love God and follow Him. Really, nothing else matters. If you are ever unsure what to do, remember how Jesus loved people. He was the best at it. You can trust Him because anywhere He asks you to go, He has been there too. This is not an easy path, Lovies. Jesus went to hard places and did hard things; He loved folks everyone else hated or despised. But if you trust us at all, believe me: this is the life you want, this Jesus life.

If you would wait and’ve won my heart Still we know the end is yet to come there’s no hiding we cant escape the darkness and end of Love,darkness will chase us and theywill always win. everything comes to an end .ones you taste the goodness,tails the end So goodbye LOVER It sfunny that We both know how it will end but we still kept fighting I’ll wait for you…Im sorry but Im not strong There’ s no point loverboy. Let me give you some fact No matter what you do ,where you hide it will always haunt you…sorrow my dear Im talking ‘bout Just like the others.Idont wan t to become a memory cause Im telling you Im different If you promise to wait I promise to you that I will always be yours and I will never hurt you Remember you told me nothing is impossible when you love someone Don’t tell me you love me,dear,love is one of the most unpredictable thing in the world. Why so careless? Im sorry,believed me I tried..thank you cause I felt the warmth of your love and it felt so good at the same time I felt so weak ,your love is like the summer that melts my cold heart but Im still in the battle field and soldiers cant be weak at the time of battle they have to be tough! Your words says you can fix me and I thought hey why don’t we give him a chance and I realized no one can fix me it is only me who can fix myself because this is my life.

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!

SHIELD ~uwe 24 At times an idea hits us with the terrific force of a high-flying jet re-entering our atmosphere. It takes hold of us and shakes us with the same sound force and itisveryoften just asstarding.Asoftpedaling thought comes to mind and we acknowledge it only briefly, but it comes back again and again, until we stop to think about it. It pays to listen. All good things do not come with mind-smashing sound effects. Some of the best of life comes on soft shoes and barely brushes us. If we are alert, we may savor it for a lifetime. If we are crusty and hard to deal with, a splendid idea may go right by us and light on someone more sensitive. I have heard your words-they have entered one ear and shall not escape the other... SHARITARISH D`i`e 25 ust when we think nothing is working there is a glimmer of light. If we could believe in our hearts that what looks impossible can work out, we could bear more easily with hardships. Living is like theweather.

I can believe things that are true and I can believe things that aren’t true and I can believe things where nobody knows if they’re true or not. I can believe in Santa Claus and the Easter Bunny and Marilyn Monroe and the Beatles and Elvis and Mister Ed. Listen—I believe that people are perfectible, that knowledge is infinite, that the world is run by secret banking cartels and is visited by aliens on a regular basis, nice ones that look like wrinkledy lemurs and bad ones who mutilate cattle and want our water and our women. I believe that the future sucks and I believe that the future rocks and I believe that one day White Buffalo Woman is going to come back and kick everyone’s ass. I believe that all men are just overgrown boys with deep problems communicating and that the decline in good sex in America is coincident with the decline in drive-in movie theatres from state to state. I believe that all politicians are unprincipled crooks and I still believe that they are better than the alternative. I believe that California is going to sink into the sea when the big one comes, while Florida is going to dissolve into madness and alligators and toxic waste. I believe that antibacterial soap is destroying our resistance to dirt and disease so that one day we’ll all be wiped out by the common cold like the Martians in War of the Worlds. I believe that the greatest poets of the last century were Edith Sitwell and Don Marquis, that jade is dried dragon sperm, and that thousands of years ago in a former life I was a one-armed Siberian shaman. I believe that mankind’s destiny lies in the stars. I believe that candy really did taste better when I was a kid, that it’s aerodynamically impossible for a bumblebee to fly, that light is a wave and a particle, that there’s a cat in a box somewhere who’s alive and dead at the same time (although if they don’t ever open the box to feed it it’ll eventually just be two different kinds of dead), and that there are stars in the universe billions of years older than the universe itself. I believe in a personal god who cares about me and worries and oversees everything I do. I believe in an impersonal god who set the universe in motion and went off to hang with her girlfriends and doesn’t even know that I’m alive. I believe in an empty and godless universe of causal chaos, background noise and sheer blind luck. I believe that anyone who says that sex is overrated just hasn’t done it properly. I believe that anyone who claims to know what’s going on will lie about the little things too. I believe in absolute honesty and sensible social lies. I believe in a woman’s right to choose, a baby’s right to live, that while all human life is sacred there’s nothing wrong with the death penalty if you can trust the legal system implicitly, and that no one but a moron would ever trust the legal system. I believe that life is a game, life is a cruel joke and that life is what happens when you’re alive and that you might as well lie back and enjoy it.

know,” she said, and he believed her. “You’re all capable of such great and terrible things. And in such a short amount of time. You are surrounded by millions of those like you, yet you can still feel alone. You’re so angry and powerful and wonderful. And so fragile. You can break into pieces and feel so lost. I didn’t get that. Not … before. I don’t think any of us did. You’re complex and yet so simple at the same time. It’s a dichotomy that shouldn’t be possible. When you smile, it’s like the sun is out. When you cry, it’s like you’re trapped in shadows and you can’t find your way back to the light. You can hold a gun to your enemy’s head and pull the trigger in the name of what you call God. You drop bombs and scorch the ground beneath your feet. You hurt each other. You love each other. You scream words that fall on deaf ears. You hate that others aren’t like you. They scare you, even though they want nothing more than to be you. You make yourselves a home out of nothing. You carry each other until your knees give out and you stumble. It’s almost impossible to understand. None of us could get that. Not until they felt a heart beating in a chest like I have. Not until I felt the bones beneath my skin. We’re not alike. Not really. We’re separated by time and space. And yet, somehow, we’re all made of dust and stars. I think we’d forgotten that. And I don’t know if you ever knew that to begin with. How can you be alone when we’re all the same?” Nate blinked away the burn in his eyes.

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

Thus the life of someone whose existence has somewhat preceded our own encloses in its particularity the very tension of History, its division. History is hysterical: it is constituted only if we consider it, only if we look at it — and in order to look at it, we must be excluded from it. As a living soul, I am the very contrary of History. I am what belies it, destroys it for the sake of my own history (impossible for me to believe in "witnesses"; impossible, at least, to be one; Michelet was able to write virtually nothing about his own time).

You're alone. You can develop only when you're alone; you always will be alone, your consciousness of the fact that you can't come up with anything on your own… Everything else is a delusion, is dubious. Nothing ever changes… You talk to other people; you are alone. You have opinions, other people's opinions, your own opinions, you are always alone. And when you write a book, or books if you are like me, you are even more alone. Making yourself understood is impossible; there's no such thing as doing that. Out of solitude, out of aloneness grows an even more intense aloneness, apartness. Eventually, you change scenes at ever-briefer intervals. You believe that ever-larger cities—your small home town is no longer enough for you, Vienna is no longer enough, London is no longer enough. You're forced to go to another continent; you try going here and there, speaking foreign languages—is Brussels perchance the right place? Is it perchance Rome? And you travel to every place in the world, and you are always alone with yourself and with your ever-more abominable work. You go back to your native country, you withdraw back into your farmhouse, you shut the doors if you are like me—and this is often for days at a time—you stay shut up indoors and then your sole pleasure and on the other hand your ever-increasing source of delight is your work

I’ve never liked urban myths. I’ve never liked pretending to believe in them; never understood why everyone else doesn’t see straight through them. Why is it they’ve always happened to a friend of a friend - someone you’ve never met? Why does everyone smile and nod and pull the right faces, when they must know they’re not true? Pointless. A waste of breath. So I sneered at the myths about Scaderstone Pit. It was just an old quarry – nothing more. I never believed in the rumours of discarded dynamite. It had decayed, they said. It exploded at the slightest touch, had even blown someone’s hand off. I shrugged off the talk of the toxic waste. It was dumped in the dead of night, they said. The canisters rusting away, leaking deadly poisons that could blind you, burn your lungs. I laughed at the ghost stories. You could hear the moans, they said, of quarrymen buried alive and never found. You could see their nightwalking souls, searching for their poor crushed bodies. I didn’t believe any of it – not one word. Now, after everything that’s happened, I wonder whether I should’ve listened to those stories. Maybe then, these things would’ve happened to someone else, and I could’ve smiled and said they were impossible. But this is not an urban myth. And it did not happen to someone else, but to me. I’ve set it down as best I can remember. Whether you believe it or not, is up to you.

Close friendships, Gandhi says, are dangerous, because “friends react on one another” and through loyalty to a friend one can be led into wrong-doing. This is unquestionably true. Moreover, if one is to love God, or to love humanity as a whole, one cannot give one's preference to any individual person. This again is true, and it marks the point at which the humanistic and the religious attitude cease to be reconcilable. To an ordinary human being, love means nothing if it does not mean loving some people more than others. The autobiography leaves it uncertain whether Gandhi behaved in an inconsiderate way to his wife and children, but at any rate it makes clear that on three occasions he was willing to let his wife or a child die rather than administer the animal food prescribed by the doctor. It is true that the threatened death never actually occurred, and also that Gandhi — with, one gathers, a good deal of moral pressure in the opposite direction — always gave the patient the choice of staying alive at the price of committing a sin: still, if the decision had been solely his own, he would have forbidden the animal food, whatever the risks might be. There must, he says, be some limit to what we will do in order to remain alive, and the limit is well on this side of chicken broth. This attitude is perhaps a noble one, but, in the sense which — I think — most people would give to the word, it is inhuman. The essence of being human is that one does not seek perfection, that one is sometimes willing to commit sins for the sake of loyalty, that one does not push asceticism to the point where it makes friendly intercourse impossible, and that one is prepared in the end to be defeated and broken up by life, which is the inevitable price of fastening one's love upon other human individuals. No doubt alcohol, tobacco, and so forth, are things that a saint must avoid, but sainthood is also a thing that human beings must avoid. There is an obvious retort to this, but one should be wary about making it. In this yogi-ridden age, it is too readily assumed that “non-attachment” is not only better than a full acceptance of earthly life, but that the ordinary man only rejects it because it is too difficult: in other words, that the average human being is a failed saint. It is doubtful whether this is true. Many people genuinely do not wish to be saints, and it is probable that some who achieve or aspire to sainthood have never felt much temptation to be human beings. If one could follow it to its psychological roots, one would, I believe, find that the main motive for “non-attachment” is a desire to escape from the pain of living, and above all from love, which, sexual or non-sexual, is hard work. But it is not necessary here to argue whether the other-worldly or the humanistic ideal is “higher”. The point is that they are incompatible. One must choose between God and Man, and all “radicals” and “progressives”, from the mildest Liberal to the most extreme Anarchist, have in effect chosen Man.

{From Luther Burbank's funeral. He was loved until he revealed he was an atheist, then he began to receive death threats. He tried to amiably answer them all, leading to his death} It is impossible to estimate the wealth he has created. It has been generously given to the world. Unlike inventors, in other fields, no patent rights were given him, nor did he seek a monopoly in what he created. Had that been the case, Luther Burbank would have been perhaps the world's richest man. But the world is richer because of him. In this he found joy that no amount of money could give. And so we meet him here today, not in death, but in the only immortal life we positively know--his good deeds, his kindly, simple, life of constructive work and loving service to the whole wide world. These things cannot die. They are cumulative, and the work he has done shall be as nothing to its continuation in the only immortality this brave, unselfish man ever sought, or asked to know. As great as were his contributions to the material wealth of this planet, the ages yet to come, that shall better understand him, will give first place in judging the importance of his work to what he has done for the betterment of human plants and the strength they shall gain, through his courage, to conquer the tares, the thistles and the weeds. Then no more shall we have a mythical God that smells of brimstone and fire; that confuses hate with love; a God that binds up the minds of little children, as other heathen bind up their feet--little children equally helpless to defend their precious right to think and choose and not be chained from the dawn of childhood to the dogmas of the dead. Luther Burbank will rank with the great leaders who have driven heathenish gods back into darkness, forever from this earth. In the orthodox threat of eternal punishment for sin--which he knew was often synonymous with yielding up all liberty and freedom--and in its promise of an immortality, often held out for the sacrifice of all that was dear to life, the right to think, the right to one's mind, the right to choose, he saw nothing but cowardice. He shrank from such ways of thought as a flower from the icy blasts of death. As shown by his work in life, contributing billions of wealth to humanity, with no more return than the maintenance of his own breadline, he was too humble, too unselfish, to be cajoled with dogmatic promises of rewards as a sort of heavenly bribe for righteous conduct here. He knew that the man who fearlessly stands for the right, regardless of the threat of punishment or the promise of reward, was the real man. Rather was he willing to accept eternal sleep, in returning to the elements from whence he came, for in his lexicon change was life. Here he was content to mingle as a part of the whole, as the raindrop from the sea performs its sacred service in watering the land to which it is assigned, that two blades may grow instead of one, and then, its mission ended, goes back to the ocean from whence it came. With such service, with such a life as gardener to the lilies of the field, in his return to the bosoms of infinity, he has not lost himself. There he has found himself, is a part of the cosmic sea of eternal force, eternal energy. And thus he lived and always will live. Thomas Edison, who believes very much as Burbank, once discussed with me immortality. He pointed to the electric light, his invention, saying: 'There lives Tom Edison.' So Luther Burbank lives. He lives forever in the myriad fields of strengthened grain, in the new forms of fruits and flowers, plants, vines, and trees, and above all, the newly watered gardens of the human mind, from whence shall spring human freedom that shall drive out false and brutal gods. The gods are toppling from their thrones. They go before the laughter and the joy of the new childhood of the race, unshackled and unafraid.

All our ideas are representations of objects that strike us: what is to represent to us the idea of a god, who is plainly an idea without object? Is not such an idea, you will add when talking to them, quite as impossible as effects without causes? Is an idea without prototype anything other than an hallucination? Some scholars, you will continue, assure us that the idea of a god is innate, and that mortals already have this idea when in their mothers' bellies. But, you will remark, that is false; every principle is a judgment, every judgment the outcome of experience, and experience is only acquired by the exercise of the senses; whence it follows that religious principles bear upon nothing whatever and are not in the slightest innate. How, you will go on, how have they been able to convince rational beings that the thing most difficult to understand is the most vital to them? It is that mankind has been terrorized; it is that when one is afraid one ceases to reason; it is, above all, that we have been advised to mistrust reason and defy it; and that, when the brain is disturbed, one believes anything and examines nothing. Ignorance and fear, you will repeat to them, ignorance and fear—those are the twin bases of every religion. Man's uncertainty with respect to his god is, precisely, the cause for his attachment to his religion. Man's fear in dark places is as much physical as moral; fear becomes habitual in him, and is changed into need: he would believe he were lacking something even were he to have nothing more to hope for or dread.

One of the Project’s more enthusiastic, ambitious, optimistic, and inspirational characters, Ernest Lawrence found it impossible to believe what the District Engineer was saying: Those high school girls they had pulled from rural Tennessee to operate his calutrons in Y-12 were doing it better than his own team of scientists. In Berkeley, only PhDs had been allowed to operate the panels controlling the electromagnetic separation units. When Tennessee Eastman suggested turning over the operation of Lawrence’s calutrons to a bunch of young women fresh off the farm with nothing more than a public school education, the Nobel Prize winner was skeptical. But it was decided Lawrence’s team would work out the kinks for the calutron units and then pass control to the female operators.

Because,' he said, 'I sometimes have a queer feeling with regard to you, especially when you are near me, as now; it is as if I had a string somewhere under my left ribs, tightly and inextricably knotted to a similar string situation in the corresponding quarter of your little frame. And if that boisterous channel, and two hundred miles or so of land, come broad between us, I am afraid that cord of communion will be snapped; and the nI've a nervous notion I should take to bleeding inwardly. As for you, you'd forget me.' 'That I never would, sir; you know -,' impossible to proceed. [...] The vehemence of emotion, stirred by grief and love within me, was claiming mastery, and struggling for full sway and asserting a right to predominate - to overcome, to live, rise, and reign at last; yes, and to speak. 'I grieve to leave Thornfield; I love Thornfield; I love it, because I have lived in it a full and delightful life, momentarily at least. I have not been trampled on. I have not been petrified. I have not been buried with inferior minds, and excluded from every glimpse of communion with what is bright, and energetic, and high. I have talked, face to face, with what I reverence; with what I delight in, with an origin, a vigorous, and expanded mind. I have known you, Mr. Rochester; and it strikes me with terror and anguish to feel I absolutely must be torn from you forever. I see the necessity of departure; and it is like looking on the necessity of death.' 'Where do you see the necessity?' he asked, suddenly. 'Where? You, sir, have placed it before me.' 'In what shape?' 'In the shape of Miss Ingram; a noble and beautiful woman, your bride.' 'My bride! What bride? I have no bride!' 'But you will have.' 'Yes; I will! I will!' He set his teeth. 'Then I must go; you have said it yourself.' 'No; you must stay! I swear it, and the oath shall be kept.' 'I tell you I must go!' I retorted, roused to something like passion. 'Do you think I can stay to become nothing to you? Do you think I am an automation? a machine without feelings? and can bear to have my morsel of bread snatched from my lips, and my drop of living water dashed from my cup? Do you think, because I am poor, obscure, plain, and little, I am soulless and heartless? You think wrong! I have as much soul as you, and full as much heart! And if God had gifted me with some beauty, and much wealth, I should have made it hard for you to leave me, as it is now for me to leave you. I am not talking to you now through the medium of custom, conventionalities, nor even of mortal flesh; it is my spirit that addresses your spirits; just as if both had passed through the grace, and we stood at God's feel, equal - as we are!' 'As we are!' repeated Mr. Rochester - 'so,' he added, including me in his arms, gathering me to his breast, pressing his lips on my lips; 'so, Jane!' 'Yes, so, sir,' I rejoined; 'and yet not so; for you are a married man, or as good as a married man, and we'd to one inferior to you - to one with whom you have no sympathy - whom I do not believe you truly love; for I have seen and heard you sneer at her. I would scorn such a union; therefore I am better than you - let me go!' 'Where, Jane? to Ireland?' 'Yes - to Ireland. I have spoke my mind, and can go anywhere now.' 'Jane, be still; don't struggle so, like a wild, frantic bird that is tending its own plumage in its desperation.' 'I am no bird; and no net ensnares me; I am a free human being, with an independent will; which I now exert to leave you.' Another effort set me at liberty, and I stood erect before him. 'And your will shall decide your destiny,' he said; 'I offer you my hand, my heart, and a share of all my possessions.' 'You play a farce, which I merely taught at.' 'I ask you to pass through life at my side - to be my second self, and best earthly companion.' [...] 'Do you doubt me, Jane?' 'Entirely.' 'You have no faith in me?' 'Not a whit.

I often feel the pressure, from my peers and others, to come out and “take a stand” on a moral or social issue. Typically, I refuse to do so, or at least I refuse to do so in a way that will please my critics. On so many of the hard and divisive issues of our times, I don’t close my eyes. I do stand for something: I stand for love. For if Jesus came, not to condemn the world, but to redeem it, how can we who bear the Name respond any differently? Yes, what I believe about all these moral and social issues matters, without a doubt. But these beliefs mean nothing, if my first and consuming conviction is not love for those who are different and believe differently than me. We have a choice: We can choose to show how “right” we are, or we can choose to love. Sometimes, it is impossible to do both at the same time.

All of us [writers] failed to match our dream of perfection. So I rate us on the basis of our splendid failure to do the impossible. In my opinion, if I could write all my work again, I am convinced that I would do it better, which is the healthiest condition for an artist. That’s why he keeps on working, trying again; he believes each time that this time he will do it, bring it off. Of course he won’t, which is why this condition is healthy. Once he did it, once he matched the work to the image, the dream, nothing would remain but to cut his throat, jump off the other side of that pinnacle of perfection into suicide. I’m a failed poet. Maybe every novelist wants to write poetry first, finds he can’t, and then tries the short story, which is the most demanding form after poetry. And, failing at that, only then does he take up novel writing.

Although I don’t know for sure, I’d bet my dog and lot that John Grisham never worked for the mob. All of that is total fabrication (and total fabrication is the fiction-writer’s purest delight). He was once a young lawyer, though, and he has clearly forgotten none of the struggle. Nor has he forgotten the location of the various financial pitfalls and honeytraps that make the field of corporate law so difficult. Using plainspun humor as a brilliant counterpoint and never substituting cant for story, he sketches a world of Darwinian struggle where all the savages wear three-piece suits. And—here’s the good part—this is a world impossible not to believe. Grisham has been there, spied out the land and the enemy positions, and brought back a full report. He told the truth of what he knew, and for that if nothing else, he deserves every buck The Firm made.

It looked as though knowing that you were right meant nothing; they all knew they were right. Weeks had no intention of undermining the boy's faith, but he was deeply interested in religion, and found it an absorbing topic of conversation. He had described his own views accurately when he said that he very earnestly disbelieved in almost everything that other people believed. Once Philip asked him a question, which he had heard his uncle put when the conversation at the vicarage had fallen upon some mildly rationalistic work which was then exciting discussion in the newspapers. "But why should you be right and all those fellows like St. Anselm and St. Augustine be wrong?" "You mean that they were very clever and learned men, while you have grave doubts whether I am either?" asked Weeks. "Yes," answered Philip uncertainly, for put in that way his question seemed impertinent. "St. Augustine believed that the earth was flat and that the sun turned round it." "I don't know what that proves." "Why, it proves that you believe with your generation. Your saints lived in an age of faith, when it was practically impossible to disbelieve what to us is positively incredible." "Then how d'you know that we have the truth now?" "I don't." Philip thought this over for a moment, then he said: "I don't see why the things we believe absolutely now shouldn't be just as wrong as what they believed in the past." "Neither do I." "Then how can you believe anything at all?" "I don't know." Philip asked Weeks what he thought of Hayward's religion. "Men have always formed gods in their own image," said Weeks. "He believes in the picturesque." Philip paused for a little while, then he said: "I don't see why one should believe in God at all.

Leyel had buried himself within the marriage, helping and serving and loving Deet with all his heart. She was wrong, completely wrong about his coming to Trantor. He hadn't come as a sacrifice, againt his will, solely because she wanted to come. On the contrary: because she wanted so much to come, he also wanted to come, changing even his desires to coincide with hers. She commanded his very heart, because it was impossible for him not to desire anything that would bring her happiness. But she, no, she could not do that for him. If she went to Terminus, it would be as a noble sacrifice. She wold never let him forget that she hadn't wanted to. To him, their marriage was his very soul. To Deet, their marriage was just a friendship with sex. Her soul belonged as much to these other women as to him. By dividing her loyalties, she fragmented them; none were strong enough to sway her deepest desires. Thus he discovered what he supposed all faithful men eventually discover--that no human relationship is ever anything but tentative. There is no such thing as an unbreakable bond between people. Like the particles in the nucleus of the atom. They are bound by the strongest forces in the universe, and yet they can be shattered, they can break. Nothing can last. Nothing is, finally, waht it once seemed to be. Deet and he had had a perfect marriage until there came a stress that exposed its imperfection. Anyonewho thinks he has a perfect marriage, a perfect friendship, a perfect trust of any kind, he only believes this becasue the stress that will break it has not yet come. He might die with the illusion of happiness, but all he has proven is that sometimes death comes before betrayal. If you live long enough, betrayal will inevitably come.

Totality is, in effect, nothing other than the ancient dream of unity common to both believers and rebels, but projected horizontally onto an earth deprived of God. To renounce every value, therefore, amounts to renouncing rebellion in order to accept the Empire and slavery. Criticism of formal values cannot pass over the concept of freedom. Once the impossibility has been recognized of creating, by means of the forces of rebellion alone, the free individual of whom the romantics dreamed, freedom itself has also been incorporated in the movement of history. It has become freedom fighting for existence, which, in order to exist, must create itself. Identified with the dynamism of history, it cannot play its proper role until history comes to a stop, in the realization of the Universal City. Until then, every one of its victories will lead to an antithesis that will render it pointless

I pity those who dream the probable, the reasonable and the accessible more than those who fantasize about the extraordinary and remote. Those who have grandiose dreams are either lunatics who believe in what they dream and are happy, or they’re mere daydreamers whose reveries are like the soul’s music, lulling them and meaning nothing. But those who dream the possible will, very possibly, suffer real disillusion. I can’t be too disappointed over not having become a Roman emperor, but I can sorely regret never once having spoken to the seamstress who at the street corner turns right at about nine o’clock every morning. The dream that promises us the impossible denies us access to it from the start, but the dream that promises the possible interferes with our normal life, relying on it for its fulfilment. The one kind of dream lives by itself, independently, while the other is contingent on what may or may not happen.

Why are you doing this? I don’t want you. Is that the problem? Is your ego so big you can’t handle a woman rejecting you?” “Oh, you want me alright, my sexy little witch. Want me so bad it scares you. Well, I’ve got news for you. It scares the fuck out of me, too. But I don’t care. When the options are settling down with you for life and popping out little demonlings or watching you walk away, I know what I choose.” For a moment, she couldn’t answer, could only gape at him as his words penetrated. Surely, she misunderstood. “What did you say?” “I want you as my mate.” No misunderstanding that time. She tamped down her elation by slapping it with the cold, hard truth. “You’ll hurt me.” “Trust me.” He asked too much. “I’m not the right woman.” “You’re all I want.” She shook her head lest his words weave a spell around her and make her believe. Yet despite all the warnings in her head, hope blossomed and love warmed her. How nice it would be to allow herself to love him. To trust him. Sadness entered his expression at her rejection. “I know it’s hard for you, little witch, but I promise you’ve nothing to fear. Unless the thought of too many orgasms in a row freaks you out.” And that quickly, he changed from pensive male to the one she’d grown to love with the mischievous smile. He lunged. She squealed like a little girl and ran. Not far though. With his ridiculously long stride, he quickly caught her and tossed her over his shoulder. He laughed as she beat at his broad back with her fists. “Save some of that energy for the bedroom because you are not leaving until you admit you care for me.” “I’ll kill you first.” “I like a girl who’s kinky.” “You’re impossible.” “No, but I am horny.” “How are we supposed to catch those souls if we’re fooling around here?” “Some things are more important.” “How can having sex with me be more important than ensuring you don’t burst into flame tomorrow?” “I would let someone beat me with a cat-o-nine too, if you’d just admit you like me.” “I hate you.” “Close. I see we’ll need to work on that.” -Ysabel & Remy

New York City is finished," he said. "They can't keep order there, and you can't have business without order. It'll take a hundred years to sort things out and get it all going again." "What do you hear of the U.S. government? I said. "We don't have electricity an hour a month anymore and there's nothing on the air but the preachers anyway." "Well, I hear that this Harvey Albright pretends to be running things out of Minneapolis now. It was Chicago, but that may have gone by the boards. Congress hasn't met since twelve twenty-one." Ricketts said, using a common shorthand for the destruction of Washington a few days before Christmas some years back. "We're still fighting skirmishes with Mexico. The Everglades are drowning. Trade is becoming next to impossible, from everything I can tell, and business here is drying up. It all seems like a bad dream. The future sure isn't what it used to be, is it?" "We believe in the future, sir. Only it's not like the world we've left behind," Joseph said. "How's that?" "We're building our own New Jerusalem up the river. it's a world made by hand, now, one stone at a time, one board at a time, one hope at a time, one soul at a time. . .

I see over and beyond all these national wars, new "empires," and whatever else lies in the foreground. What I am concerned with — for I see it preparing itself slowly and hesitatingly — is the United Europe. It was the only real work, the one impulse in the souls, of all the broad-minded and deep-thinking men of this century — this reparation of a new synthesis, and the tentative effort to anticipate the future of "the European." Only in their weaker moments, or when they grew old, did they fall back again into the national narrowness of the "Fatherlanders" — then they were once more "patriots." I am thinking of men like Napoleon, Heinrich Heine, Goethe, Beethoven, Stendhal, Schopenhauer. Perhaps Richard Wagner likewise belongs to their number, concerning whom, as a successful type of German obscurity, nothing can be said without some such "perhaps." But to the help of such minds as feel the need of a new unity there comes a great explanatory economic fact: the small States of Europe — I refer to all our present kingdoms and "empires" — will in a short time become economically untenable, owing to the mad, uncontrolled struggle for the possession of local and international trade. Money is even now compelling European nations to amalgamate into one Power. In order, however, that Europe may enter into the battle for the mastery of the world with good prospects of victory (it is easy to perceive against whom this battle will be waged), she must probably "come to an understanding" with England. The English colonies are needed for this struggle, just as much as modern Germany, to play her new role of broker and middleman, requires the colonial possessions of Holland. For no one any longer believes that England alone is strong enough to continue to act her old part for fifty years more; the impossibility of shutting out homines novi from the government will ruin her, and her continual change of political parties is a fatal obstacle to the carrying out of any tasks which require to be spread out over a long period of time. A man must to-day be a soldier first and foremost that he may not afterwards lose his credit as a merchant. Enough; here, as in other matters, the coming century will be found following in the footsteps of Napoleon — the first man, and the man of greatest initiative and advanced views, of modern times. For the tasks of the next century, the methods of popular representation and parliaments are the most inappropriate imaginable.

A world conqueror had appeared in modern times. Alexander, Caesar, Attila, Genghis Khan, Napoleon—another such as these, appearing in the age of electricity, of rotary presses and radio, when nine men out of ten would have said it was impossible. A world conqueror has to be a man of few ideas, and those fixed; a peculiar combination of exactly the right qualities, both good and bad—iron determination, irresistible energy, and no scruples of any sort. He has to know what he wants, and permit no obstacle to stand in the way of his getting it. He has to understand the minds of other men, both foes and friends, and what greeds, fears, hates, jealousies will move them to action. He must understand the mass mind, the ideals or delusions which sway it; he must be enough of a fanatic to talk their language, though not enough to be controlled by it. He must believe in nothing but his own destiny, the glorified image of himself on the screen of history; whole races of mankind made over in his own image and according to his will. To accomplish that purpose he must be liar, thief, and murderer upon a world-wide scale; he must be ready without hesitation to commit every crime his own interest commands, whether upon individuals or nations.

It's not the end of the world if we lose," Francis said. "Don't lose sleep over it." She hated that about him - his willingness to accept a loss before it had even happened. It was his way of consoling his team, she guessed: he believed it was better to expect the worst and be pleasantly surprised than to be crushed by an unexpected loss. Dan thought a coach had no right to be so pessimistic. She didn't want a coach who softened the blow. She wanted a coach who believed in the impossible. "I can't afford to lose," she told him. "I need to make it to finals if I'm to catch a recruiter's eye." "Danielle, I need you to understand something." "I'm good," Dan insisted. "I'm more than good enough to make the cut." "You're very talented..." "Don't patronize me, Coach." "You're amazing," he said, "but it's not enough to be good. You're a girl." "That means nothing." "That means everything. Maybe it's not fair, but it's a fact. Men are faster and stronger. They can hit harder and throw further. Nothing you do can change that bias. If a coach can choose between a man and a woman, he will choose the man every time." "There are plenty of women playing for college teams." "I didn't say there aren't women," Francis said. "I'm saying they're the exception.

Lady Cameron,” he said, playing his role with elan as he nodded toward Ian. “You recall our friend Lord Thornton, Marquess of Kensington, I hope?” The radiant smile Elizabeth bestowed on Ian was not at all what the dowager had insisted ought to be “polite but impartial.” It wasn’t quite like any smile she’d ever given him. “Of course I remember you, my lord,” Elizabeth said to Ian, graciously offering him her hand. “I believe this waltz is mine,” he said for the benefit of Elizabeth’s avidly interested admirers. He waited until they were near the dancers, then he tried to sound more pleasant. “You seem to be enjoying yourself tonight.” “I am,” she said idly, but when she looked up at his face she saw the coolness in his eyes; with her new understanding of her own feelings, she understood his more easily. A soft, knowing smile touched her lips as the musicians struck up a waltz; it stayed in her heart as Ian’s arm slid around her waist, and his left hand closed around her fingers, engulfing them. Overhead a hundred thousand candles burned in crystal chandeliers, but Elizabeth was back in a moonlit arbor long ago. Then as now, Ian moved to the music with effortless ease. That lovely waltz had begun something that had ended wrong, terribly wrong. Now, as she danced in his arms, she could make this waltz end much differently, and she knew it; the knowledge filled her with pride and a twinge of nervousness. She waited, expecting him to say something tender, as he had the last time. “Belhaven’s been devouring you with his eyes all night,” Ian said instead. “So have half the men in this ballroom. For a country that prides itself on its delicate manners, they sure as hell don’t extend to admiring beautiful women.” That, Elizabeth thought with a startled inner smile, was not the opening she’d been waiting for. With his current mood, Elizabeth realized, she was going to have to make her own opening. Lifting her eyes to his enigmatic golden ones, she said quietly, “Ian, have you ever wanted something very badly-something that was within your grasp-and yet you were afraid to reach out for it?” Surprised by her grave question and her use of his name, Ian tried to ignore the jealousy that had been eating at him all night. “No,” he said, scrupulously keeping the curtness from his voice as he gazed down at her alluring face. “Why do you ask? Is there something you want?” Her gaze fell from his, and she nodded at his frilled white shirtfront. “What is it you want?” “You.” Ian’s breath froze in his chest, and he stared down at her lustrous hair. “What did you just say?” She raised her eyes to his. “I said I want you, only I’m afraid that I-“ Ian’s heart slammed into his chest, and his fingers dug reflexively into her back, starting to pull her to him. “Elizabeth,” he said in a strained voice, glancing a little wildly at their avidly curious audience and resisting the impossible impulse to take her out onto the balcony, “why in God’s name would you say a thing like that to me when we’re in the middle of a damned dance floor in a crowded ballroom?” Her radiant smile widened. “I thought it seemed like exactly the right place,” she told him, watching his eyes darken with desire. “Because it’s safer?” Ian asked in disbelief, meaning safer from his ardent reaction. “No, because this is how it all began two years ago. We were in the arbor, and a waltz was playing,” she reminded him needlessly. “And you came up behind me and said, ‘Dance with me, Elizabeth.’ And-and I did,” she said, her voice trailing off at the odd expression darkening his eyes. “Remember?” she added shakily when he said absolutely nothing. His gaze held hers, and his voice was tender and rough. “Love me, Elizabeth.” Elizabeth felt a tremor run through her entire body, but she looked at him without flinching. “I do.

Before the event it is too early for the possible. After the event it is too late for the possible. It is too late also for representation, and nothing will really be able to account for it. September 11 th, for example, is there first - only then do its possibility and its causes catch up with it, through all the discourses that will attempt to explain it. But it is as impossible to represent that event) as it was to forecast it before it occurred. The CIA's experts had at their disposal all the information on the possibility of an attack, but they simply didn't believe in it. It was beyond imagining. Such an event always is. It is beyond all possible causes (and perhaps even, as Italo Svevo suggests, causes are merely a misunderstanding that prevents the world from being what it is). We have, then, to pass through the non-event of news coverage (information) to detect what resists that coverage. To find, as it were, the 'living coin' of the event. To make a literal analysis of it, against all the machinery of commentary and stage-management that merely neutralizes it. Only events set free from news and information (and us with them) create a fantastic longing. These alone are 'real', since there is nothing to explain them and the imagination welcomes them with open arms.

I could see the road ahead of me. I was poor and I was going to stay poor. But I didn't particularly want money. I didn't know what I wanted. Yes, I did. I wanted someplace to hide out, someplace where one didn't have to do anything. The thought of being something didn't only appall me, it sickened me. The thought of being a lawyer or a councilman or an engineer, anything like that, seemed impossible to me. To get married, to have children, to get trapped in the family structure. To go someplace to work every day and to return. It was impossible. To do things, simple things, to be part of family picnics, Christmas, the 4th of July, Labor, Mother's Day . . . was a man born just to endure those things and then die? I would rather be a dishwasher, return alone to a tiny room and drink myself to sleep. My father had a master plan. He told me, "My son, each man during his lifetime should buy a house. Finally he dies and leaves that house to his son. Then his son gets his own house and dies, leaves both houses to his son. That's two houses. That son gets his own house, that's three houses . . ." The family structure. Victory over adversity through the family. He believed in it. Take the family, mix with God and Country, add the ten-hour day and you had what was needed. I looked at my father, at his hands, his face, his eyebrows, and I knew that this man had nothing to do with me. He was a stranger. My mother was non-existent. I was cursed. Looking at my father I saw nothing but indecent dullness. Worse, he was even more afraid to fail than most others. Centuries of peasant blood and peasant training. The Chinaski bloodline had been thinned by a series of peasant-servants who had surrendered their real lives for fractional and illusionary gains. Not a man in line who said, "I don't want a house, I want a thousand houses, now!" He had sent me to that rich high school hoping that the ruler's attitude would rub off on me as I watched the rich boys screech up in their cream-colored coupes and pick up the girls in bright dresses. Instead I learned that the poor usually stay poor. That the young rich smell the stink of the poor and learn to find it a bit amusing. They had to laugh, otherwise it would be too terrifying. They'd learned that, through the centuries. I would never forgive the girls for getting into those cream-colored coupes with the laughing boys. They couldn't help it, of course, yet you always think, maybe . . . But no, there weren't any maybes. Wealth meant victory and victory was the only reality. What woman chooses to live with a dishwasher?

How to live (forty pieces of advice I feel to be helpful but which I don’t always follow) 1. Appreciate happiness when it is there 2. Sip, don’t gulp. 3. Be gentle with yourself. Work less. Sleep more. 4. There is absolutely nothing in the past that you can change. That’s basic physics. 5. Beware of Tuesdays. And Octobers. 6. Kurt Vonnegut was right. “Reading and writing are the most nourishing forms of meditation anyone has so far found.” 7. Listen more than you talk. 8. Don’t feel guilty about being idle. More harm is probably done to the world through work than idleness. But perfect your idleness. Make it mindful. 9. Be aware that you are breathing. 10. Wherever you are, at any moment, try to find something beautiful. A face, a line out of a poem, the clouds out of a window, some graffiti, a wind farm. Beauty cleans the mind. 11. Hate is a pointless emotion to have inside you. It is like eating a scorpion to punish it for stinging you. 12. Go for a run. Then do some yoga. 13. Shower before noon. 14. Look at the sky. Remind yourself of the cosmos. Seek vastness at every opportunity, in order to see the smallness of yourself. 15. Be kind. 16. Understand that thoughts are thoughts. If they are unreasonable, reason with them, even if you have no reason left. You are the observer of your mind, not its victim. 17. Do not watch TV aimlessly. Do not go on social media aimlessly. Always be aware of what you are doing and why you are doing it. Don’t value TV less. Value it more. Then you will watch it less. Unchecked distractions will lead you to distraction. 18. Sit down. Lie down. Be still. Do nothing. Observe. Listen to your mind. Let it do what it does without judging it. Let it go, like Snow Queen in Frozen. 19. Don’t’ worry about things that probably won’t happen. 20. Look at trees. Be near trees. Plant trees. (Trees are great.) 21. Listen to that yoga instructor on YouTube, and “walk as if you are kissing the earth with your feet”. 22. Live. Love. Let go. The three Ls. 23. Alcohol maths. Wine multiplies itself by itself. The more you have, the more you are likely to have. And if it is hard to stop at one glass, it will be impossible at three. Addition is multiplication. 24. Beware of the gap. The gap between where you are and where you want to be. Simply thinking of the gap widens it. And you end up falling through. 25. Read a book without thinking about finishing it. Just read it. Enjoy every word, sentence, and paragraph. Don’t wish for it to end, or for it to never end. 26. No drug in the universe will make you feel better, at the deepest level, than being kind to other people. 27. Listen to what Hamlet – literature’s most famous depressive – told Rosencrantz and Guildenstern. “There is nothing either good or bad, but thinking makes it so.” 28. If someone loves you, let them. Believe in that love. Live for them, even when you feel there is no point. 29. You don’t need the world to understand you. It’s fine. Some people will never really understand things they haven’t experienced. Some will. Be grateful. 30. Jules Verne wrote of the “Living Infinite”. This is the world of love and emotion that is like a “sea”. If we can submerge ourselves in it, we find infinity in ourselves, and the space we need to survive. 31. Three in the morning is never the time to try and sort out your life. 32. Remember that there is nothing weird about you. You are just a human, and everything you do and feel is a natural thing, because we are natural animals. You are nature. You are a hominid ape. You are in the world and the world is in you. Everything connects. 33. Don’t believe in good or bad, or winning and losing, or victory and defeat, or ups and down. At your lowest and your highest, whether you are happy or despairing or calm or angry, there is a kernel of you that stays the same. That is the you that matters.

How painfully ignorant are many! They know literally nothing about religion. Christ, and the Holy Ghost, and faith, and grace, and conversion, and sanctification are mere "words and names" to them. They could not explain what they mean, if it were to save their lives. And can such ignorance as this take anyone to heaven? Impossible! Without knowledge, "without Christ!" How painfully self-righteous are many! They can talk complacently about having "done their duty," and being "kind to everybody," and having always "kept to their Church," and having "never been so very bad" as some--and therefore they seem to think they must go to heaven! And as to deep sense of sin and simple faith in Christ's blood and sacrifice, these seem to have no place in their religion. Their talk is all of doing and never of believing. And will such self-righteousness as this land anyone in heaven? Never! Without faith, "without Christ!" How painfully ungodly are many! They live in the habitual neglect of God's Sabbath, God's Bible, God's ordinances, and God's sacraments. They think nothing of doing things which God has flatly forbidden. They are constantly living in ways which are directly contrary to God's commandments. And can such ungodliness end in salvation? Impossible! Without the Holy Ghost, "without Christ!

For the next few days I rose at dawn and walked Dominic to Oakwook Park, where he would run around and chase birds. I felt like a wild woman as I ran beside him, a primal lady of the wolves. He thanked me gleefully, jumping up and licking my face, his cold, wet nose brushing up against mine. I couldn’t believe that his love for me was still so pure and unwavering, and I didn’t even have to work for it. Could a love like that really be trusted? Who was I if I wasn’t trying to make someone love me? I knew that Dominic, unlike the men, would never hurt me. But then why did his pure love feel a little scary while the others had felt strangely safe? I suspected that I was afraid it might make me lazy, not through any fault of my own, but because of a lack of friction: a gradual atrophying of the muscles with nothing to push against, nothing to resist. Or maybe it was something else? Since my mother’s death I had been mistrustful of love, or anything, really, that came too easily, as though it were fool’s gold and could one day, just like she did, disappear. I had spent so much time creating friction for myself: not only in whom I chose to love but in the work I did. I’d made my thesis impossibly hard—harder than it needed to be, ensuring that I might never complete it. Somehow it always felt safer psychologically to do that. But where had it gotten me?

It contrives the acceptance of injustice, crime, and falsehood by the promise of a miracle. Still greater production, still more power, uninterrupted labor, incessant suffering, permanent war, and then a moment will come when universal bondage in the totalitarian empire will be miraculously changed into its opposite: free leisure in a universal republic. Pseudo-revolutionary mystification has now acquired a formula: all freedom must be crushed in order to conquer the empire, and one day the empire will be the equivalent of freedom. And so the way to unity passes through totality.[...]Totality is, in effect, nothing other than the ancient dream of unity common to both believers and rebels, but projected horizontally onto an earth deprived of God. To renounce every value, therefore, amounts to renouncing rebellion in order to accept the Empire and slavery. Criticism of formal values cannot pass over the concept of freedom. Once the impossibility has been recognized of creating, by means of the forces of rebellion alone, the free individual of whom the romantics dreamed, freedom itself has also been incorporated in the movement of history. It has become freedom fighting for existence, which, in order to exist, must create itself. Identified with the dynamism of history, it cannot play its proper role until history comes to a stop, in the realization of the Universal City. Until then, every one of its victories will lead to an antithesis that will render it pointless. The German nation frees itself from its oppressors, but at the price of the freedom of every German. The individuals under a totalitarian regime are not free, even though man in the collective sense is free. Finally, when the Empire delivers the entire human species, freedom will reign over herds of slaves, who at least will be free in relation to God and, in general, in relation to every kind of transcendence. The dialectic miracle, the transformation of quantity into quality, is explained here: it is the decision to call total servitude freedom. Moreover, as in all the examples cited by Hegel and Marx, there is no objective transformation, but only a subjective change of denomination. In other words, there is no miracle. If the only hope of nihilism lies in thinking that millions of slaves can one day constitute a humanity which will be freed forever, then history is nothing but a desperate dream. Historical thought was to deliver man from subjection to a divinity; but this liberation demanded of him the most absolute subjection to historical evolution. Then man takes refuge in the permanence of the party in the same way that he formerly prostrated himself before the altar. That is why the era which dares to claim that it is the most rebellious that has ever existed only offers a choice of various types of conformity. The real passion of the twentieth century is servitude.

Do you believe in fairytales? I often wonder, why the sun always takes a leap in the dawn and why it always goes down at the dusk so that the night gleam in with the starry halo of stillness. I often wonder, what lies ahead in the horizon right after the periphery of this Universe, no not our Earth but this huge galaxy of stars, made with the minutest particle of dreams. Dreams of stardust. Stars that light our way in the morn and the stars that guide our way in the night. In a void of million chords, an echoing stillness that always clutches our soul, the voice of our pulsating breathing throbbing heart. And all of it, a moment in an illusion of time. And all of it, a thought in a cocoon of time. Time that walks parallely in a magnum of an unimaginable cosmos and then when I close my eye for a fraction of a moment, I see a flash of lightning in a mirage of moments, an illusion of thought, an illusion of reality, where nothing is real yet nothing is meaningless, where nothing is impossible.. And there perhaps fairytales are real after all in a fume of illusions, miracles are fire-laden stars often smiling away in a different world in a different time, waiting to cross paths with our little reality in a camouflaged spectrum of souls and stars. So, don't stop believing in Fairy tales and weave your faith into it, for you never know which part of this wide cosmos catches it to manifest that in your serenade of Life's momentary reality!

Because the second wave was so much more severe than the first, a lot of people refused to believe it could be the same disease. It had to be terrorism. They didn't care what medical experts kept telling them, about how it was the nature of influenza to occur in waves and that there was nothing about this pandemic, terrible though it was, that wasn't happening more or less as had long been predicted. No, not bioterrorism, others said, but a virus that had escaped from a laboratory. These were the same people who believed that both Lyme disease and West Nile virus were caused by germs that had escaped many years ago from a government lab off the coast of Long Island. They scoffed at the assertion that it was impossible to say for sure where the flu had begun because cases had appeared in several different countries at exactly the same time. Cover-up! Everyone knew the government was involved in the development of bioweapons. And although the Americans were not the only ones who were working on such weapons, the belief that they were somehow to blame--that the monster germ had most likely been created in an American lab, for American military purposes--would outlive the pandemic itself. In any case, according to a poll, eighty-two percent of Americans believed the government knew more about the flu than it was saying. And the number of people who declared themselves dead set against any vaccine the government came up with was steadily growing.

All our ideas are representations of objects that strike us: what is to represent to us the idea of a god, who is plainly an idea without object? Is 114 not such an idea, you will add when talking to them, quite as impossible as effects without causes? Is an idea without prototype anything other than an hallucination? Some scholars, you will continue, assure us that the idea of a god is innate, and that mortals already have this idea when in their mothers' bellies. But, you will remark, that is false; every principle is a judgment, every judgment the outcome of experience, and experience is only acquired by the exercise of the senses; whence it follows that religious principles bear upon nothing whatever and are not in the slightest innate. How, you will go on, how have they been able to convince rational beings that the thing most difficult to understand is the most vital to them? It is that mankind has been terrorized; it is that when one is afraid one ceases to reason; it is, above all, that we have been advised to mistrust reason and defy it; and that, when the brain is disturbed, one believes anything and examines nothing. Ignorance and fear, you will repeat to them, ignorance and fear—those are the twin bases of every religion. Man's uncertainty with respect to his god is, precisely, the cause for his attachment to his religion. Man's fear in dark places is as much physical as moral; fear becomes habitual in him, and is changed into need: he would believe he were lacking something even were he to have nothing more to hope for or dread.

«It's not easy to believe.» «I» she told him, «I can believe anything. You have no idea what I can believe.» «Really?» «I can believe things that are true and I can believe things that aren't true and I can believe things where nobody knows if they're true or not. I can believe in Santa Claus and the Easter Bunny and Marilyn Monroe and the Beatles and Elvis and Mister Ed. Listen - I believe that people are perfectible, that knowledge is infinite, that the world is run by secret banking cartels and is visited by aliens on a regular basis, nice ones that look like wrinkledy lemurs and bad ones who mutilate cattle and want our water and our women. I believe that the future sucks and I believe that the future rocks and I believe that one day White Buffalo Woman is going to come back and kick everyone's ass. I believe that all men are just overgrown boys with deep problems communicating and that the decline in good sex in America is coincident with the decline in drive-in movie theaters from state to state. I believe that all politicians are unprincipled crooks and I still believe that they are better than the alternative. I believe that California is going to sink into the sea when the big one comes, while Florida is going to dissolve into madness and alligators and toxic waste. I believe that antibacterial soap is destroying our resistance to dirt and disease so that one day we'll all be wiped out by the common cold like the Martians in "War of the Worlds". I believe that the greatest poets of the last century were Edith Sitwell and Don Marquis, that jade is dried dragon sperm, and that thousands of years ago in a former life I was one-armed Siberian shaman. I believe that mankind's destiny lies in the stars. I believe that candy really did taste better when I was a kid, that it's aerodynamically impossible for a bumblebee to fly, that light is a wave and a particle, that there's a cat in a box somewhere who's alive and dead at the same time (although if they don't ever open the box to feed it it'll eventually just be two different kind of dead), and that there are stars in the universe billions of years older than the universe itself. I believe in a personal god who cares about me and worries and oversees everything I do. I believe in an impersonal god who set the universe in motion and went off to hang with her girlfriends and doesn't even know that I'm alive. I believe in an empty and godless universe of casual chaos, background noise, and sheer blind luck. I believe that anyone who says that sex is overrated just hasn't done it properly. I believe that anyone who claims to know what's going on will lie about the little things too. I believe in absolute honesty and sensible social lies. I believe in a woman's right to choose, a baby's right to live, that while all human life is sacred there's nothing wrong with the death penalty if you can trust the legal system implicitly, and that no one but a moron would ever trust the legal system. I believe that life is a game, that life is a cruel joke, and that life is what happens when you're alive and that you might as well lie back and enjoy it.»

I’ve been in these parts before. I know what dwells in the deep caves beneath Devil Mountain. There are various denizens there. But it’s impossible to talk to the vast majority of them, except with a sword. What else did your druidess say? What else am I to believe?” “She gave me clearly to understand—” the vampire’s black eyes bored into Geralt “—that she isn’t generally fond of individuals who destroy and kill flora and fauna, and of witchers in particular. I explained that at the present moment you are more of a titular witcher. That you absolutely don’t pester flora or fauna, as long as the aforementioned doesn’t pester you. The flaminika, you ought to know, is an extremely shrewd woman, and noted that you have abandoned witcherhood, not as a result of ideological changes, but because you were compelled to by circumstances. I know very well, she said, that misfortune has befallen a person close to the Witcher. The Witcher was thus forced to abandon witcherhood and go to her rescue…” Geralt didn’t comment, but his gaze was expressive enough to make the vampire hurry to explain. “She declared, and I quote: ‘The Witcher-who-is-not-a-witcher will prove he is capable of humility and sacrifice. He will enter the sombre mouth of the earth. Unarmed. Having laid down all weapons, all sharp iron. All sharp thoughts. All aggression, fury, anger and arrogance. He will enter in humility. And then in the abyss, the humble not-witcher will find answers to the questions which torment him. He will find answers to many questions. But should the Witcher remain a witcher, he will find nothing.

In this impossibility of reapprehending the world through images and of moving from information to a collective action and will, in this absence of sensibility and mobilization, it isn't apathy or general indifference that's at issue; it is quite simply that the umbilical cord of representation is severed. The screen reflects nothing. It is as though you are behind a two-way mirror: you see the world, but it doesn't see you, it doesn't look at you. Now, you only see things if they are looking at you. The screen screens out any dual relation (any possibility of 'response'). It is this failure of representation which, together with a failure of action, underlies the impossibility of developing an ethics of information, an ethics of images, an ethics of the Virtual and the networks. All attempts in that direction inevitably fail. All that remains is the mental diaspora of images and the extravagant performance of the medium. Susan Sontag tells a good story about this pre-eminence of the medium and of images: as she is sitting in front of the television watching the moon landing, the people she is watching with tell her they don't believe it at all. 'But what are you watching, then?' she asks. 'Oh, we're watching television!' Fantastic: they do not see the moon; they see only the screen showing the moon. They do not see the message; they see only the image. Ultimately, contrary to what Susan Sontag thinks, only intellectuals believe in the ascendancy of meaning; 'people' believe only in the ascendancy of signs. They long ago said goodbye to reality. They have gone over, body and soul, to the spectacular.

Paul was coursing at fantastic speed towards the area where the little twin stars Rhium and Antirhium revolved around each other. “Hurry,” were his instructions; “they seem of no consequence, but they are the governor of the universe. Somebody is tampering with them.” Paul continued at his impossible speed and arrived at the area. He saw something that nobody had ever seen before, for nobody had ever been so close to them. The two small stars that revolved around each other were, joined together by a long steel chain. It was that which held them in their tight rapid orbits; it was that which made them the governor of the universe. Paul quickly located the trouble. There was a small green creature, with the body of .a monkey and the head of a gargoyle, cutting the chain with a hack-saw, and he had it near cut in two. “Pray that I be not too late!” Paul prayed, and he believed he had made it when the sawyer-broke a blade. But he quickly replaced it with another, stuck his green tongue out at Paul, took three more strokes with the hack-saw, and the chain broke. Then Rhium and Antirhium swung out of their tight orbits, and the whole universe was out of control with its governor broken. Fifty billion billion stars went nova, and then blacked out to nothing. The universe had eaten itself and was gone forever. “I told you to hurry!” the space captain told Paul furiously as he came barreling up. Then the space captain’s face melted like wax and he was gone. “I did hurry,” Paul said. Then his own face melted like wax and he was gone also. “Is it quite finished?” came the voice of old hawk-face Fabian Foreman. “If it is quite finished, then perhaps we can begin to construct a new universe. It’s all right. It worked out well. I meant you to be too late.

If a negative mind comes to a rose, to a garden, many roses may be there, but he will count only the thorns. The first thing for the negative mind is the thorns; that is significant. Flowers are just illusory; only thorns are real. He will count, and, of course, for each flower a thousand thorns exist. And once he has counted a thousand thorns he cannot believe in one flower. He will say this one flower is just illusory. How can such a beautiful flower exist with such ugly thorns, violent thorns? It is impossible, it is unbelievable. And even if it exists, it means nothing now. One thousand thorns have been counted, and the flower disappears. A positive mind will start with the rose, with the flower. And once you are in a communion with the rose, once you know the beauty, the life, the unearthly flowering, thorns disappear. And one who has known the rose in its beauty, in its highest possibility, one who has looked deep into it, for him now even thorns will not look like thorns. The eyes filled with the rose are different now. Now the thorns will look just like a protection for this flower. They will not be enemies; they will look just like part of the happening of flowers. Now this mind will know that this flower happens and these thorns are needed, they protect. Because of these thorns this flower could happen. This positive mind will feel grateful even to thorns. And if this approach deepens, a moment comes when thorns become flowers. With the first approach the flower disappears – or the flower even becomes a thorn. Only with a positive mind can you get the state of a non-tense mind. With a negative mind you will remain tense, with so many miseries all around. Such a negative, inventive mind goes on revealing miseries and miseries and hells and hells. In

This past, the Negro's past, of rope, fire torture, castration, infanticide, rape; death and humiliation; fear by day and night, fear as deep as the marrow of the bone; doubt that he was worthy of life, since everyone around him denied it; sorrow for this women, for his kinfolk, for his children, who needed his protection, and whom he could not protect; rage, hatred, and murder, hatred for white men so deep that it often turned against him and his own, and made all love, all trust, all joy impossible - this past, this endless struggle to achieve and reveal and confirm a human identity, human authority, yet contains, for all its horror, something very beautiful. I do not mean to be sentimental about suffering - enough is certainly as good as a feast - but people who cannot suffer can never grow up, can never discover who they are. That man who is forced each day to snatch manhood, his identity, out of the fire of human cruelty that rages to destroy it knows, if he survives his effort, and even if he does not survive it, something about himself and human life that no school on earth - and indeed, no church - can teach. He achieves his own authority, and that is unshakable. This is because, in order to save his life, he is forced to look beneath appearances, to take nothing for granted, to hear the meaning behind the words. If one is continually surviving the worst that life can bring, one eventually ceases to be controlled by a fear of what life can bring; whatever it brings must be borne. And at this level of experience one's bitterness begins to be palatable, and hatred becomes too heavy a sack to carry. The apprehension of life here so briefly and inadequately sketched has been the experience of generations of Negroes, and it helps to explain how they have endured and how they have been able to produce children of kindergarten age who can walk through mobs to get to school. It demands great force and great cunning continually to assault the mighty and indifferent fortress of white supremacy, as Negroes in this country have done so long. It demands great spiritual resilience not to hate the hater whose foot is on your neck, and even greater miracle of perception and charity not to teach your child to hate. The Negro boys and girls who are facing mobs today come out of a long line of improbable aristocrats - the only genuine aristocrats this country has produced. I say "this country" because their frame of reference was totally American. They were hewing out of the mountain of white supremacy the stone of their individuality. I have great respect for that unsung army of black men and women who trudged down back lanes and entered back doors, saying "Yes, sir" and "No, Ma'am" in order to acquire a new roof for the schoolhouse, new books, a new chemistry lab, more beds for the dormitories, more dormitories. They did not like saying "Yes, sir" and "No Ma'am", but the country was in no hurry to educate Negroes, these black men and women knew that the job had to be done, and they put their pride in their pockets in order to do it. It is very hard to believe that they were in anyway inferior to the white men and women who opened those back doors. It is very hard to believe that those men and women, raising their children, eating their greens, crying their curses, weeping their tears, singing their songs, making their love, as the sun rose, as the sun set, were in any way inferior to the white men and women who crept over to share these splendors after the sun went down. ... I am proud of these people not because of their color but because of their intelligence and their spiritual force and their beauty. The country should be proud of them, too, but, alas, not many people in this country even know of their existence.

I don’t believe in love that never ends,” said Aiden, his whisper clear and distinct. “I don’t believe in being true until death or finding the other half of your soul.” Harvard raised an eyebrow but didn’t comment. Privately, he considered that it might be good that Aiden hadn’t delivered this speech to this guy he apparently liked so much—whom Aiden had never even mentioned to his best friend before now. This speech was not romantic. Once again, Harvard had to wonder if what he’d been assuming was Aiden’s romantic prowess had actually been many guys letting Aiden get away with murder because he was awfully cute. But Aiden sounded upset, and that spoke to an instinct in Harvard natural as breath. He put his arm around Aiden, and drew his best friend close against him, warm skin and soft hair and barely there shirt and all, and tried to make a sound that was more soothing than fraught. “I don’t believe in songs or promises. I don’t believe in hearts or flowers or lightning strikes.” Aiden snatched a breath as though it was his last before drowning. “I never believed in anything but you.” “Aiden,” said Harvard, bewildered and on the verge of distress. He felt as if there was something he wasn’t getting here. Even more urgently, he felt he should cut off Aiden. It had been a mistake to ask. This wasn’t meant for Harvard, but for someone else, and worse than anything, there was pain in Aiden’s voice. That must be stopped now. Aiden kissed him, startling and fierce, and said against Harvard’s mouth, “Shut up. Let me… let me.” Harvard nodded involuntarily, because of the way Aiden had asked, unable to deny Aiden even things Harvard should refuse to give. Aiden’s warm breath was running down into the small shivery space between the fabric of Harvard’s shirt and his skin. It was panic-inducing, feeling all the impulses of Harvard’s body and his heart like wires that were not only crossed but also impossibly tangled. Disentangling them felt potentially deadly. Everything inside him was in electric knots. “I’ll let you do anything you want,” Harvard told him, “but don’t—don’t—” Hurt yourself. Seeing Aiden sad was unbearable. Harvard didn’t know what to do to fix it. The kiss had turned the air between them into dry grass or kindling, a space where there might be smoke or fire at any moment. Aiden was focused on toying with the collar of Harvard’s shirt, Aiden’s brows drawn together in concentration. Aiden’s fingertips glancing against his skin burned. “You’re so warm,” Aiden said. “Nothing else ever was. I only knew goodness existed because you were the best. You’re the best of everything to me.” Harvard made a wretched sound, leaning in to press his forehead against Aiden’s. He’d known Aiden was lonely, that the long line of guys wasn’t just to have fun but tied up in the cold, huge manor where Aiden had spent his whole childhood, in Aiden’s father with his flat shark eyes and sharp shark smile, and in the long line of stepmothers who Aiden’s father chose because he had no use for people with hearts. Harvard had always known Aiden’s father wanted to crush the heart out of Aiden. He’d always worried Aiden’s father would succeed. Aiden said, his voice distant even though he was so close, “I always knew all of you was too much to ask for.” Harvard didn’t know what to say, so he obeyed a wild foolish impulse, turned his face the crucial fraction toward Aiden’s, and kissed him. Aiden sank into the kiss with a faint sweet noise, as though he’d finally heard Harvard’s wordless cry of distress and was answering it with belated reassurance: No, I’ll be all right. We’re not lost. The idea of anyone not loving Aiden back was unimaginable, but it had clearly happened. Harvard couldn’t think of how to say it, so he tried to make the kiss say it. I’m so sorry you were in pain. I never guessed. I’m sorry I can’t fix this, but I would if I could. He didn’t love you, but I do.

I do dimly perceive that whilst everything around me is ever changing, ever dying there is underlying all that change a living power that is changeless, that holds all together, that creates, dissolves and recreates. That informing power of spirit is God, and since nothing else that I see merely through the senses can or will persist, He alone is. And is this power benevolent or malevolent? I see it as purely benevolent, for I can see that in the midst of death life persists, in the midst of untruth truth persists, in the midst of darkness light persists. Hence I gather that God is life, truth, light. He is love. He is the supreme Good. But He is no God who merely satisfies the intellect, if He ever does. God to be God must rule the heart and transform it. He must express himself in every smallest act of His votary. This can only be done through a definite realization, more real than the five senses can ever produce. Sense perceptions can be and often are false and deceptive, however real they may appear to us. Where there is realization outside the senses it is infallible. It is proved not by extraneous evidence but in the transformed conduct and character of those who have felt the real presence of God within. Such testimony is to be found in the experiences of an unbroken line of prophets and sages in all countries and climes. To reject this evidence is to deny oneself. This realization is preceded by an immovable faith. He who would in his own person test the fact of God's presence can do so by a living faith and since faith itself cannot be proved by extraneous evidence the safest course is to believe in the moral government of the world and therefore in the supremacy of the moral law, the law of truth and love. Exercise of faith will be the safest where there is a clear determination summarily to reject all that is contrary to truth and love. I confess that I have no argument to convince through reason. Faith transcends reason. All that I can advise is not to attempt the impossible.

Maybe nostalgia is itself the problem. A Democrat I met in Macon during a conversation we had about the local enthusiasm for Trump told me that “people want to go back to Mayberry”, the setting of the beloved old Andy Griffith Show. (As it happens, the actual model for Mayberry, Mount Airy, a bedraggled town in North Carolina, has gone all in on the Trump revolution, as the Washington Post recently reported.) Maybe it’s also true, as my liberal friends believe, that what people in this part of the country secretly long to go back to are the days when the Klan was riding high or when Quantrill was terrorizing the people of neighboring Kansas, or when Dred Scott was losing his famous court case. For sure, there is a streak of that ugly sentiment in the Trump phenomenon. But I want to suggest something different: that the nostalgic urge does not necessarily have to be a reactionary one. There is nothing un-progressive about wanting your town to thrive, about recognizing that it isn’t thriving today, about figuring out that the mid-century, liberal way worked better. For me, at least, that is how nostalgia unfolds. When I drive around this part of the country, I always do so with a WPA guidebook in hand, the better to help me locate the architectural achievements of the Roosevelt years. I used to patronize a list of restaurants supposedly favored by Harry Truman (they are slowly disappearing). And these days, as I pass Trump sign after Trump sign, I wonder what has made so many of Truman’s people cast their lot with this blustering would-be caudillo. Maybe what I’m pining for is a liberal Magic Kingdom, a non-racist midwest where things function again. For a countryside dotted with small towns where the business district has reasonable job-creating businesses in it, taverns too. For a state where the giant chain stores haven’t succeeded in putting everyone out of business. For an economy where workers can form unions and buy new cars every couple of years, where farmers enjoy the protection of the laws, and where corporate management has not been permitted to use every trick available to them to drive down wages and play desperate cities off one against the other. Maybe it’s just an impossible utopia, a shimmering Mayberry dream. But somehow I don’t think so.

This is…mad…” Anything this wonderful had to be some form of insanity. “Then I’ve been mad for twelve years.” He tugged at her nipple with his teeth, and she gasped. “Because I imagined this often. Holding you…touching you.” He laved her nipple with his tongue as if to soothe it. “I tried not to torture myself, but…it was impossible that I should never indulge in…the fantasy of you like this, in my arms again.” He’d thought of her all these years? And done nothing about it? “You could have…had me whenever you wanted,” she choked out, even as she thrilled to his words. “You just didn’t…want me.” “Not true.” His breathing labored, he dragged his mouth from her breast to kiss his way back up to her throat. “I couldn’t allow myself to want you. There’s a difference.” None that she could see. But just now, she could hardly think. One of Dom’s hands worked its magic on her breast, his mouth snaked around to cup her derriere and pull her flush against him. Something hard pressed into her through her skirts. What the devil? “Jane,” he rasped against her lips. “My darling Jane…still mine…” The possessive note in his voice drove out every other thought. She was losing the fight against him. Sweet Lord, she couldn’t. Mustn’t, until she was sure he wouldn’t become Dom the Almighty again. Until she was sure he wouldn’t trample her into dust, the way he had before when things hadn’t been exactly how he wanted them. She couldn’t go through that again. She pushed him back, breaking his hold on her. “Not yours,” she said firmly. Her breath still came in heavy gasps, and she fought to get it under control. To get herself under control. “Not anymore.” He stared at her a long moment, his eyes ablaze and his hands flexing at his sides as if regretting the loss of her already. “Will you never forgive me for what I did so long ago, Jane?” The soft question caught her off guard. “Would you do it again if you had the chance?” She could hardly breathe, awaiting his answer. With a low oath, he glanced away. Then his features hardened into those of the rigid and arrogant Dom he had become. “Yes. I did the only thing I could to keep you happy.” Her breath turned to ice in her throat. “That’s the problem. You still really believe that.” His gaze swung to her again, but before he could say anything more, noises in the hall arrested them both.

Closing her eyes, she fit the violin under her chin, and set the bow to the strings. Faith had never been as blind as this. The first thing that came to mind was the sound of her fingers breaking. Her life, as she knew it, dying. The shock and the pain of it, and the utter devastation. They’ve killed me, she thought. So she played it. Next came the memory of warm, strong hands reaching for hers in the darkness. The unknown clasping her fingers, healing her, lending her strength and reassurance. It was the only thing in the world when she had nothing. It had been her lifeline. And she played it. Then came trust, the tentative unfurling, when she believed against all evidence that the person who came to her in the darkness would help her in any way he could. The impossibly intense adventure of his arm, sliding around her shoulders. The miracle of warmth when she had known nothing but coldness. That first kiss, oh, the surprise of it! The agonizing uncertainty… was it all right to allow this? How could it feel so incredibly good? Could she possibly kiss him again? Oh, when could she kiss him again? The burning that took hold, the incandescent light that shone despite all the shadows stacked around them. The unbearable, delicious hunger that was the sweetest pain… that she would give anything, anything, if only she could feel it again… Always before, when she had played, she’d had the awareness of the violin and the bow as instruments in her craft. Her music had been self-conscious, aware. Now, as she played, she went somewhere she had never gone before. She lost awareness of the violin altogether. She became the music. She was the story, the vibration. She became the story of love, the notes written in kisses and caresses on her skin. She felt the symphony, the swelling highs in the lifts, and the terrible lows in the falls, and hope was the cruelest note of all, the devastation that came afterward, utterly intolerable. She poured it all out, all the emotion, the experience, the exquisite delight along with the terror. There was no hiding any of it from a god anyway. The only other being she had been so naked with was Morgan, and he was gone. Gone, while the love she felt for him had become the very breath of life to her. Give him back to me, she begged with her music. Give him back. When the last note speared through the air, she had nothing left to give.

Because we cannot discover God's throne in the sky with a radiotelescope or establish (for certain) that a beloved father or mother is still about in a more or less corporeal form, people assume that such ideas are "not true." I would rather say that they are not "true" enough, for these are conceptions of a kind that have accompanied human life from prehistoric times, and that still break through into consciousness at any provocation. Modern man may assert that he can dispose with them, and he may bolster his opinion by insisting that there is no scientific evidence of their truth. Or he may even regret the loss of his convictions. But since we are dealing with invisible and unknowable things (for God is beyond human understanding, and there is no means of proving immortality), why should we bother about evidence? Even if we did not know by reason our need for salt in our food, we should nonetheless profit from its use. We might argue that the use of salt is a mere illusion of taste or a superstition; but it would still contribute to our well-being. Why, then, should we deprive ourselves of views that would prove helpful in crises and would give a meaning to our existence? And how do we know that such ideas are not true? Many people would agree with me if I stated flatly that such ideas are probably illusions. What they fail to realize is that the denial is as impossible to "prove" as the assertion of religious belief. We are entirely free to choose which point of view we take; it will in any case be an arbitrary decision. There is, however, a strong empirical reason why we should cultivate thoughts that can never be proved. It is that they are known to be useful. Man positively needs general ideas and convictions that will give a meaning to his life and enable him to find a place for himself in the universe. He can stand the most incredible hardships when he is convinced that they make sense; he is crushed when, on top of all his misfortunes, he has to admit that he is taking part in a "tale told by an idiot." It is the role of religious symbols to give a meaning to the life of man. The Pueblo Indians believe that they are the sons of Father Sun, and this belief endows their life with a perspective (and a goal) that goes far beyond their limited existence. It gives them ample space for the unfolding of personality and permits them a full life as complete persons. Their plight is infinitely more satisfactory than that of a man in our own civilization who knows that he is (and will remain) nothing more than an underdog with no inner meaning to his life.

General R. E. Lee, Commanding Army of Northern Virginia: Yours of the 8th instant has been received. I am glad to find that you concur so entirely with me as to the want of our country in this trying hour, and am happy to add that after the first depression consequent upon our disasters in the West, indications have appeared that our people will exhibit that fortitude which we agree in believing is alone needful to secure ultimate success. It well became Sidney Johnston, when overwhelmed by a senseless clamor, to admit the rule that success is the test of merit, and yet there has been nothing which I have found to require a greater effort of patience than to bear the criticisms of the ignorant, who pronounce everything a failure which does not equal their expectations or desires, and can see no good result which is not in the line of their own imaginings. I admit the propriety of your conclusions, that an officer who loses the confidence of his troops should have his position changed, whatever may be his ability; but when I read the sentence I was not at all prepared for the application you were about to make. Expressions of discontent in the public journals furnish but little evidence of the sentiment of an army.… But suppose, my dear friend, that I were to admit, with all their implications, the points which you present, where am I to find that new commander who is to possess the greater ability which you believe to be required? I do not doubt the readiness with which you would give way to one who could accomplish all that you have wished, and you will do me the justice to believe that if Providence should kindly offer such a person for our use, I would not hesitate to avail of his services. My sight is not sufficiently penetrating to discover such hidden merit, if it exists, and I have but used to you the language of sober earnestness when I have impressed upon you the propriety of avoiding all unnecessary exposure to danger, because I felt our country could not bear to lose you. To ask me to substitute you by someone in my judgment more fit to command, or who would possess more of the confidence of the army or of the reflecting men in the country, is to demand of me an impossibility. It only remains for me to hope that you will take all possible care of yourself, that your health and strength may be entirely restored, and that the Lord will preserve you for the important duties devolved upon you in the struggle of our suffering country for the independence which we have engaged in war to maintain. As ever, very respectfully and truly yours, JEFFERSON DAVIS

As you know, the public conversation about the connection between Islamic ideology and Muslim intolerance and violence has been stifled by political correctness. In the West, there is now a large industry of apology and obfuscation designed, it would seem, to protect Muslims from having to grapple with the kinds of facts we’ve been talking about. The humanities and social science departments of every university are filled with scholars and pseudo-scholars—deemed to be experts in terrorism, religion, Islamic jurisprudence, anthropology, political science, and other fields—who claim that Muslim extremism is never what it seems. These experts insist that we can never take Islamists and jihadists at their word and that none of their declarations about God, paradise, martyrdom, and the evils of apostasy have anything to do with their real motivations. When one asks what the motivations of Islamists and jihadists actually are, one encounters a tsunami of liberal delusion. Needless to say, the West is to blame for all the mayhem we see in Muslim societies. After all, how would we feel if outside powers and their mapmakers had divided our lands and stolen our oil? These beleaguered people just want what everyone else wants out of life. They want economic and political security. They want good schools for their kids. They want to be free to flourish in ways that would be fully compatible with a global civil society. Liberals imagine that jihadists and Islamists are acting as anyone else would given a similar history of unhappy encounters with the West. And they totally discount the role that religious beliefs play in inspiring a group like the Islamic State—to the point where it would be impossible for a jihadist to prove that he was doing anything for religious reasons. Apparently, it’s not enough for an educated person with economic opportunities to devote himself to the most extreme and austere version of Islam, to articulate his religious reasons for doing so ad nauseam, and even to go so far as to confess his certainty about martyrdom on video before blowing himself up in a crowd. Such demonstrations of religious fanaticism are somehow considered rhetorically insufficient to prove that he really believed what he said he believed. Of course, if he said he did these things because he was filled with despair and felt nothing but revulsion for humanity, or because he was determined to sacrifice himself to rid his nation of tyranny, such a psychological or political motive would be accepted at face value. This double standard is guaranteed to exonerate religion every time. The game is rigged.

Beyoncé and Rihanna were pop stars. Pop stars were musical performers whose celebrity had exploded to the point where they could be identified by single words. You could say BEYONCÉ or RIHANNA to almost anyone anywhere in the industrialized world and it would conjure a vague neurological image of either Beyoncé or Rihanna. Their songs were about the same six subjects of all songs by all pop stars: love, celebrity, fucking, heartbreak, money and buying ugly shit. It was the Twenty-First Century. It was the Internet. Fame was everything. Traditional money had been debased by mass production. Traditional money had ceased to be about an exchange of humiliation for food and shelter. Traditional money had become the equivalent of a fantasy world in which different hunks of vampiric plastic made emphatic arguments about why they should cross the threshold of your home. There was nothing left to buy. Fame was everything because traditional money had failed. Fame was everything because fame was the world’s last valid currency. Beyoncé and Rihanna were part of a popular entertainment industry which deluged people with images of grotesque success. The unspoken ideology of popular entertainment was that its customers could end up as famous as the performers. They only needed to try hard enough and believe in their dreams. Like all pop stars, Beyoncé and Rihanna existed off the illusion that their fame was a shared experience with their fans. Their fans weren’t consumers. Their fans were fellow travelers on a journey through life. In 2013, this connection between the famous and their fans was fostered on Twitter. Beyoncé and Rihanna were tweeting. Their millions of fans were tweeting back. They too could achieve their dreams. Of course, neither Beyoncé nor Rihanna used Twitter. They had assistants and handlers who packaged their tweets for maximum profit and exposure. Fame could purchase the illusion of being an Internet user without the purchaser ever touching a mobile phone or a computer. That was a difference between the rich and the poor. The poor were doomed to the Internet, which was a wonderful resource for watching shitty television, experiencing angst about other people’s salaries, and casting doubt on key tenets of Mormonism and Scientology. If Beyoncé or Rihanna were asked about how to be like them and gave an honest answer, it would have sounded like this: “You can’t. You won’t. You are nothing like me. I am a powerful mixture of untamed ambition, early childhood trauma and genetic mystery. I am a portal in the vacuum of space. The formula for my creation is impossible to replicate. The One True God made me and will never make the like again. You are nothing like me.

And, furthermore, I tell you frankly that I don’t resign myself to unhappiness, nor do I bow my head to destiny, nor do I come to terms with it, as other men do; and I dare desire death, and desire it above everything else, with such ardor and such sincerity as I believe it is desired in this world only by a very few. I would not speak to you in this manner if I were not completely certain that, when the hour comes, the facts will not belie my words; for, although I don’t see yet an end to my life, I have a profound feeling which almost assures me that this hour is not far off. I am too ripe for death; and I think it to be too absurd and incredible for me—so dead I am spiritually, so altogether concluded as the fable of life is for me in all its parts—to have to last for another forty or fifty years, that is as many as Nature threatens me with. At the mere thought of this I shudder. But as happens with all those, evils, which go beyond, so the speak, the power of imagination, so this seems to be like a dream and an illusion, impossible to realize. Indeed, if someone talks to me about the distant future as of something belonging to me, I can’t help but smile to myself—so confident am I that the space of life remaining to me is not long. And this, I can say, it is the only thought that sustains me. Books and studies, which I am often surprised I have loved so much, projects of great deeds, and hopes of glory and immortality are all things at which I can no longer even laugh. At the hopes and the projects of this century I don’t laugh; with all my soul I wish them the greatest possible success, and highly and most sincerely do I praise, admire and honor their good intentions; however, I don’t envy posterity, nor those who still have long to live. In the past I used to envy the fools and the stupid, and those who have a high opinion of themselves; and I would have gladly changed places with one of them. Now I envy neither the stupid nor the wise, neither the great nor the small, neither the weak nor the powerful. I envy the dead, and only with them I would change places. Every pleasant fantasy, every thought of the future in which I indulge, as happens, in my solitude, and with which I spend my time, consists of death, and nothing else. And in this desire I am no longer troubled, as I used to be, by the memory of dreams of my early age and by the thought of having lived in vain. If I obtain death, I will die so peaceful and so content as if I had never hoped for, or desired, anything else in the world. This is the only good that can reconcile me with destiny. If I were offered, on one hand, the fortune and the fame of Caesar or Alexander, pure of all stains, and, on the other, to die today, and if I were to make a choice, I would say, to die today, and I would not want to think it over.

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!

In the story, Ivan Ilyich is forty-five years old, a midlevel Saint Petersburg magistrate whose life revolves mostly around petty concerns of social status. One day, he falls off a stepladder and develops a pain in his side. Instead of abating, the pain gets worse, and he becomes unable to work. Formerly an “intelligent, polished, lively and agreeable man,” he grows depressed and enfeebled. Friends and colleagues avoid him. His wife calls in a series of ever more expensive doctors. None of them can agree on a diagnosis, and the remedies they give him accomplish nothing. For Ilyich, it is all torture, and he simmers and rages at his situation. “What tormented Ivan Ilyich most,” Tolstoy writes, “was the deception, the lie, which for some reason they all accepted, that he was not dying but was simply ill, and he only need keep quiet and undergo a treatment and then something very good would result.” Ivan Ilyich has flashes of hope that maybe things will turn around, but as he grows weaker and more emaciated he knows what is happening. He lives in mounting anguish and fear of death. But death is not a subject that his doctors, friends, or family can countenance. That is what causes him his most profound pain. “No one pitied him as he wished to be pitied,” writes Tolstoy. “At certain moments after prolonged suffering he wished most of all (though he would have been ashamed to confess it) for someone to pity him as a sick child is pitied. He longed to be petted and comforted. He knew he was an important functionary, that he had a beard turning grey, and that therefore what he longed for was impossible, but still he longed for it.” As we medical students saw it, the failure of those around Ivan Ilyich to offer comfort or to acknowledge what is happening to him was a failure of character and culture. The late-nineteenth-century Russia of Tolstoy’s story seemed harsh and almost primitive to us. Just as we believed that modern medicine could probably have cured Ivan Ilyich of whatever disease he had, so too we took for granted that honesty and kindness were basic responsibilities of a modern doctor. We were confident that in such a situation we would act compassionately. What worried us was knowledge. While we knew how to sympathize, we weren’t at all certain we would know how to properly diagnose and treat. We paid our medical tuition to learn about the inner process of the body, the intricate mechanisms of its pathologies, and the vast trove of discoveries and technologies that have accumulated to stop them. We didn’t imagine we needed to think about much else. So we put Ivan Ilyich out of our heads. Yet within a few years, when I came to experience surgical training and practice, I encountered patients forced to confront the realities of decline and mortality, and it did not take long to realize how unready I was to help them. *   *   *

Oh, but to get through this night. Why won’t sleep come? What’s bothering me here in the dark? It’s not the badgers, it’s not the snakes. What’s bothering me? Something darker is worrying a hole inside me—look how my legs are trembling. Stop moving, Tatiana. That’s how the carnivores find you, by the flash of life on your body, they find you and eat you while you sleep. Like venomous spiders, they’ll bite you first to lull you into sleep—you won’t even feel it—and then they will gnaw your flesh until nothing remains. But even the animals eating her alive was not the thing that worried the sick hole in Tatiana’s stomach as she lay in the leaves with her face hidden from the forest, with her arms over her head, in case anything decided to fall on her. She should’ve made herself a shelter but it got dark so fast, and she was so sure she would find the lake, she hadn’t been thinking of making herself more comfortable in the woods. She kept walking and walking, and then was downed and breathless and unprepared for pitch black night. To quell the terror inside her, to not hear her own voices, Tatiana whimpered. Lay and cried, low and afraid. What was tormenting her from the inside out? Was it worry over Marina? No... not quite. But close. Something about Marina. Something about Saika... Saika. The girl who caused trouble between Dasha and her dentist boyfriend, the girl who pushed her bike into Tatiana’s bike to make her fall under the tires of a downward truck rushing headlong... the girl who saw Tatiana’s grandmother carrying a sack of sugar and told her mother who told her father who told the Luga Soviet that Vasily Metanov harbored sugar he had no intention of giving up? The girl who did something so unspeakable with her own brother she was nearly killed by her own father’s hand—and she herself had said the boy got worse—and this previously unmentioned brother was, after all, dead. The girl who stood unafraid under rowan trees and sat under a gaggle of crows and did not feel black omens, the girl who told Tatiana her wicked stories, tempted Tatiana with her body, turned away from Marina as Marina was drowning...who turned Marina against Tatiana, the girl who didn’t believe in demons, who thought everything was all good in the universe, could she . . . What if...? What if this was not an accident? Moaning loudly, Tatiana turned away to the other side as if she’d just had a nightmare. But she hadn’t been dreaming. Saika took her compass and her knife. But Marina took her watch. And there it was. That was the thing eating up Tatiana from the inside out. Could Marina have been in on something like this? Twisting from side to side did not assuage her torn stomach, did not mollify her sunken heart. Making anguished noises, her eyes closed, she couldn’t think of fields, or Luga, or swimming, or clover or warm milk, anything. All good thoughts were drowned in the impossible sorrow. Could Marina have betrayed her?

I can believe that things are true and I can believe things that aren’t true and I can believe things where nobody knows if they’re true or not. I can believe in Santa Claus and the Easter Bunny and Marilyn Monroe and the Beatles and Elvis and Mister Ed. Listen – I believe that people are perfectible, that knowledge is infinite, that the world is run by secret banking cartels and is visited by aliens on a regular basis, nice ones that look like wrinkledy lemurs and bad ones who mutilate cattle and want our water and our women. I believe that the future sucks and I believe that future rocks and I believe that one day White Buffalo Woman is going to come back and kick everyone’s ass. I believe that all men are just overgrown boys with deep problems communicating and that the decline in good sex in America is coincident with the decline in drive-in movie theaters from state to state. I believe that all politicians are unprincipled crooks and I still believe that they are better than the alternative. I believe that California is going to sink into the sea when the big one comes, while Florida is going to dissolve into madness and alligators and toxic waste. I believe that antibacterial soap is destroying our resistance to dirt and disease so that one day we’ll all be wiped out by the common cold like the Martians in War of the Worlds. I believe that the greatest poets of the last century were Edith Sitwell and Don Marquis, that jade is dried dragon sperm, and that thousands of years ago in a former life I was a one-armed Siberian shaman. I believe that mankind’s destiny lies in the stars. I believe that candy really did taste better when I was a kid, that it’s aerodynamically impossible for a bumblebee to fly, that light is a wave and a particle, that there’s a cat in a box somewhere who’s alive and dead at the same time (although if they don’t ever open the box to feed it it’ll eventually just be two different kinds of dead), and that there are stars in the universe billions of years older than the universe itself. I believe in a personal god who cares about me and worries and oversees everything I do. I believe in an impersonal god who set the universe in motion and went off to hang with her girlfriends and doesn’t even know that I’m alive. I believe in an empty and godless universe of casual chaos, background noise, and sheer blind luck. I believe that anyone who says that sex is overrated just hasn’t done it properly. I believe that anyone claims to know what’s going on will lie about the little things too. I believe in absolute honesty and sensible social lies. I believe in a woman’s right to choose, a baby’s right to live, that while all human life is sacred there’s nothing wrong with the death penalty if you can trust the legal system implicitly, and that no one but a moron would ever trust the legal system. I believe life is a game, that life is a cruel joke, and that life is what happens when you’re alive and that you might as well lie back and enjoy it.

I," she told him, "can believe anything. You have no idea what I can believe." "Really?" "I can believe things that are true and I can believe things that aren't true and I can believe things where nobody knows if they're true or not. I can believe in Santa Claus and the Easter Bunny and Marilyn Monroe and the Beatles and Elvis and Mister Ed. Listen - I believe that people are perfectible, that knowledge is infinite, that the world is run by secret banking cartels and is visited by aliens on a regular basis, nice ones that look like wrinkledy lemurs and bad ones who mutilate cattle and want our water and our women. I believe that the future sucks and I believe that the future rocks and I believe that one day White Buffalo Woman is going to come back and kick everyone's ass. I believe that all men are just overgrown boys with deep problems communicating and that the decline in good sex in America is coincident with the decline in drive-in movie theatres from state to state. I believe that all politicians are unprincipled crooks and I still believe that they are better than the alternative. I believe that California is going to sink into the sea when the big one comes, while Florida is going to dissolve into madness and alligators and toxic waste. I believe that antibacterial soap is destroying our resistance to dirt and disease so that one day we'll all be wiped out by the common cold like the Martians in War of the Worlds. I believe that the greatest poets of the last century were Edith Sitwell and Don Marquis, that jade is dried dragon sperm, and that thousands of years ago in a former life I was a one-armed Siberian shaman. I believe that mankind's destiny lies in the stars. I believe that candy really did taste better when I was a kid, that it's aerodynamically impossible for a bumblebee to fly, that light is a wave and a particle, that there's a cat in a box somewhere who's alive and dead at the same time (although if they don't ever open the box to feed it it'll eventually just be two different kinds of dead), and that there are stars in this universe billions of years older than the universe itself. I believe in a personal god who cares about me and worries and oversees everything I do. I believe in an impersonal god who set the universe in motion and went off to hang with her girlfriends and doesn't even know that I'm alive. I believe in an empty and godless universe of casual chaos, background noise and sheer blind luck. I believe that anyone who says that sex is overrated just hasn't done it properly. I believe that anyone who claims to know what's going on will lie about the little things too. I believe in absolute honesty and sensible social lies. I believe in a woman's right to choose, a baby's right to live, that while all human life is sacred there's nothing wrong with the death penalty if you can trust the legal system implicitly, and that no one but a moron would ever trust the legal system. I believe that life is a game, life is a cruel joke and that life is what happens when you're alive and that you might as well lie back and enjoy it." She stopped, out of breath. Shadow almost took his hands off the wheel to applaud.

He was but three-and-twenty, and had only just learned what it is to love—­to love with that adoration which a young man gives to a woman whom he feels to be greater and better than himself. Love of this sort is hardly distinguishable from religious feeling. What deep and worthy love is so, whether of woman or child, or art or music. Our caresses, our tender words, our still rapture under the influence of autumn sunsets, or pillared vistas, or calm majestic statues, or Beethoven symphonies all bring with them the consciousness that they are mere waves and ripples in an unfathomable ocean of love and beauty; our emotion in its keenest moment passes from expression into silence, our love at its highest flood rushes beyond its object and loses itself in the sense of divine mystery. And this blessed gift of venerating love has been given to too many humble craftsmen since the world began for us to feel any surprise that it should have existed in the soul of a Methodist carpenter half a century ago, while there was yet a lingering after-glow from the time when Wesley and his fellow-labourer fed on the hips and haws of the Cornwall hedges, after exhausting limbs and lungs in carrying a divine message to the poor. That afterglow has long faded away; and the picture we are apt to make of Methodism in our imagination is not an amphitheatre of green hills, or the deep shade of broad-leaved sycamores, where a crowd of rough men and weary-hearted women drank in a faith which was a rudimentary culture, which linked their thoughts with the past, lifted their imagination above the sordid details of their own narrow lives, and suffused their souls with the sense of a pitying, loving, infinite Presence, sweet as summer to the houseless needy. It is too possible that to some of my readers Methodism may mean nothing more than low-pitched gables up dingy streets, sleek grocers, sponging preachers, and hypocritical jargon—­elements which are regarded as an exhaustive analysis of Methodism in many fashionable quarters. That would be a pity; for I cannot pretend that Seth and Dinah were anything else than Methodists—­not indeed of that modern type which reads quarterly reviews and attends in chapels with pillared porticoes, but of a very old-fashioned kind. They believed in present miracles, in instantaneous conversions, in revelations by dreams and visions; they drew lots, and sought for Divine guidance by opening the Bible at hazard; having a literal way of interpreting the Scriptures, which is not at all sanctioned by approved commentators; and it is impossible for me to represent their diction as correct, or their instruction as liberal. Still—­if I have read religious history aright—­faith, hope, and charity have not always been found in a direct ratio with a sensibility to the three concords, and it is possible—­thank Heaven!—­to have very erroneous theories and very sublime feelings. The raw bacon which clumsy Molly spares from her own scanty store that she may carry it to her neighbour’s child to “stop the fits,” may be a piteously inefficacious remedy; but the generous stirring of neighbourly kindness that prompted the deed has a beneficent radiation that is not lost. Considering these things, we can hardly think Dinah and Seth beneath our sympathy, accustomed as we may be to weep over the loftier sorrows of heroines in satin boots and crinoline, and of heroes riding fiery horses, themselves ridden by still more fiery passions.

A man decides to be a lawyer and spends years studying law and finally puts out his shingle. He soon finds something in his temperament that makes it impossible for him to make good as a lawyer. He is a complete failure. He is 50 years old, was admitted to the bar when he was 30, and 20 years later, he has not been able to make a living as a lawyer. As a lawyer, he is a failure. A businessman buys a business and tries to operate it. He does everything that he knows how to do but just cannot make it go. Year after year the ledger shows red, and he is not making a profit. He borrows what he can, has a little spirit and a little hope, but that spirit and hope die and he goes broke. Finally, he sells out, hopelessly in debt, and is left a failure in the business world. A woman is educated to be a teacher but just cannot get along with the other teachers. Something in her constitution or temperament will not allow her to get along with children or young people. So after being shuttled from one school to another, she finally gives up, goes somewhere and takes a job running a stapling machine. She just cannot teach and is a failure in the education world. I have known ministers who thought they were called to preach. They prayed and studied and learned Greek and Hebrew, but somehow they just could not make the public want to listen to them. They just couldn’t do it. They were failures in the congregational world. It is possible to be a Christian and yet be a failure. This is the same as Israel in the desert, wandering around. The Israelites were God’s people, protected and fed, but they were failures. They were not where God meant them to be. They compromised. They were halfway between where they used to be and where they ought to be. And that describes many of the Lord’s people. They live and die spiritual failures. I am glad God is good and kind. Failures can crawl into God’s arms, relax and say, “Father, I made a mess of it. I’m a spiritual failure. I haven’t been out doing evil things exactly, but here I am, Father, and I’m old and ready to go and I’m a failure.” Our kind and gracious heavenly Father will not say to that person, “Depart from me—I never knew you,” because that person has believed and does believe in Jesus Christ. The individual has simply been a failure all of his life. He is ready for death and ready for heaven. I wonder if that is what Paul, the man of God, meant when he said: [No] other foundation can [any] man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. If any man’s work abide which he hath built thereupon, he should receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire (1 Cor. 3:11-15). I think that’s what it means, all right. We ought to be the kind of Christian that cannot only save our souls but also save our lives. When Lot left Sodom, he had nothing but the garments on his back. Thank God, he got out. But how much better it would have been if he had said farewell at the gate and had camels loaded with his goods. He could have gone out with his head up, chin out, saying good riddance to old Sodom. How much better he could have marched away from there with his family. And when he settled in a new place, he could have had “an abundant entrance

only the dead keep secrets." "it is not easy. Taking a life, even when we knew it was required." "most people want only to be cared for. If I had no softness, I'd get nowhere at all." "a flaw of humanity. The compulsion to be unique, which is at war with the desire to belong to a single identifiable sameness." "someone always gains, just like someone always loses." "most women are less in love with the partners they choose than they are simply desperate for their approval, starving for their devotion. They want most often to be touched as no one else can touch them, and most of them inaccurately assume this requires romance. But the moment we realize we can feel fulfilled without carrying the burdens of belonging to another, that we can experience rapture without being someone's other half, and therefore beholden to their weaknesses, to their faults and failures and their many insufferable fractures, then we're free, aren't we? " " enough, for once, to feel, and nothing else. " " there was no stopping what one person could believe. " " I noticed that if I did certain things, said things in certain way, or held her eye contact while I did them, I could make her... Soften toward me. " " I think I've already decided what I'm going to do, and I just hope it's the right thing. But it isn't, or maybe it is. But I suppose it doesn't matter, because I've already started, and looking back won't help. " " luck is a matter of probabilities. " "you want to believe that your hesitation makes you good, make you feel better? It doesn't. Every single one of us is missing something. We are all too powerful, too extraordinary, and don't you see it's because we're riddled with vacancies? We are empty and trying to fill, lighting ourselves on fire just to prove that we are normal, that we are ordinary. That we, like anything, can burn. " " ask yourself where power comes from, if you can't see the source, don't trust it. " " an assassin acting on his own internal compass. Whether he lived or died as a result of his own choice? Unimportant. He didn't raise an army didn't fight for good, didn't interfere much with the queen's other evils. It was whether or not he could live with his own decision because life was the only thing that truly matters. " " the truest truth : mortal lifetimes were short, inconsequential. Convictions were death sentences. Money couldn't buy happiness, but nothing could buy happiness, so at least money could buy everything else. In term of finding satisfaction, all a person was capable of controlling was himself. " " humans were mostly sensible animals. They knew the dangers of erratic behavior. It was a chronic condition, survival. My intention is as same as others. Stand taller, think smarter, be better. " " she couldn't remember what version of her had put herself into that relationship, into that life, or somehow into this shape, which still looked and felt as it always had but wasn't anymore. " " conservative of energy meant that there must be dozens of people in the world who didn't exist because of she did. " " what replace feelings when there were none to be had? " " the absence of something was never as effective as the present of something. " "To be suspended in nothing, he said, was to lack all motivation, all desire. It was not numbness which was pleasurable in fits, but functional paralysis. Neither to want to live nor to die, but to never exist. Impossible to fight." "apology accepted. Forgiveness, however, declined." "there cannot be success without failure. No luck without unluck." "no life without death?" "Everything collapse, you will, too. You will, soon.

The tactical situation seems simple enough. Thanks to Marx’s prophecy, the Communists knew for certain that misery must soon increase. They also knew that the party could not win the confidence of the workers without fighting for them, and with them, for an improvement of their lot. These two fundamental assumptions clearly determined the principles of their general tactics. Make the workers demand their share, back them up in every particular episode in their unceasing fight for bread and shelter. Fight with them tenaciously for the fulfilment of their practical demands, whether economic or political. Thus you will win their confidence. At the same time, the workers will learn that it is impossible for them to better their lot by these petty fights, and that nothing short of a wholesale revolution can bring about an improvement. For all these petty fights are bound to be unsuccessful; we know from Marx that the capitalists simply cannot continue to compromise and that, ultimately, misery must increase. Accordingly, the only result—but a valuable one—of the workers’ daily fight against their oppressors is an increase in their class consciousness; it is that feeling of unity which can be won only in battle, together with a desperate knowledge that only revolution can help them in their misery. When this stage is reached, then the hour has struck for the final show-down. This is the theory and the Communists acted accordingly. At first they support the workers in their fight to improve their lot. But, contrary to all expectations and prophecies, the fight is successful. The demands are granted. Obviously, the reason is that they had been too modest. Therefore one must demand more. But the demands are granted again44. And as misery decreases, the workers become less embittered, more ready to bargain for wages than to plot for revolution. Now the Communists find that their policy must be reversed. Something must be done to bring the law of increasing misery into operation. For instance, colonial unrest must be stirred up (even where there is no chance of a successful revolution), and with the general purpose of counteracting the bourgeoisification of the workers, a policy fomenting catastrophes of all sorts must be adopted. But this new policy destroys the confidence of the workers. The Communists lose their members, with the exception of those who are inexperienced in real political fights. They lose exactly those whom they describe as the ‘vanguard of the working class’; their tacitly implied principle: ‘The worse things are, the better they are, since misery must precipitate revolution’, makes the workers suspicious—the better the application of this principle, the worse are the suspicions entertained by the workers. For they are realists; to obtain their confidence, one must work to improve their lot. Thus the policy must be reversed again: one is forced to fight for the immediate betterment of the workers’ lot and to hope at the same time for the opposite. With this, the ‘inner contradictions’ of the theory produce the last stage of confusion. It is the stage when it is hard to know who is the traitor, since treachery may be faithfulness and faithfulness treachery. It is the stage when those who followed the party not simply because it appeared to them (rightly, I am afraid) as the only vigorous movement with humanitarian ends, but especially because it was a movement based on a scientific theory, must either leave it, or sacrifice their intellectual integrity; for they must now learn to believe blindly in some authority. Ultimately, they must become mystics—hostile to reasonable argument. It seems that it is not only capitalism which is labouring under inner contradictions that threaten to bring about its downfall …

If he is going to treat her as the moral idea demands, he must try to see in her the concept of mankind and endeavour to respect her. [...] Thus this book may be considered as the greatest honour ever paid to women. Nothing but the most moral relation towards women should be possible for men; there should be neither sexuality nor love, for both make woman the means to an end, but only the attempt to understand her. Most men theoretically respect women, but practically they thoroughly despise them; according to my ideas this method should be reversed. It is impossible to think highly of women, but it does not follow that we are to despise them for ever. [...] Even technically the problem of humanity is not soluble for man alone; he has to consider woman even if he only wishes to redeem himself; he must endeavour to get her to abandon her immoral designs on him. Women must really and truly and spontaneously relinquish coitus. That undoubtedly means that woman, as woman, must disappear, and until that has come to pass there is no possibility of establishing the kingdom of God on earth. Pythagoras, Plato, Christianity (as opposed to Judaism), Tertullian, Swift, Wagner, Ibsen, all these have urged the freedom of woman, not the emancipation of woman from man, but rather the emancipation of woman from herself. [...] This is the way, and no other, to solve the woman question, and this comes from comprehending it. The solution may appear impossible, its tone exaggerated, its claims overstated, its requirements too exacting. Undoubtedly there has been little said about the woman question, as women talk of it; we have been dealing with a subject on which women are silent, and must always remain silent—the bondage which sexuality implies. This woman question is as old as sex itself, and as young as mankind. And the answer to it? Man must free himself of sex, for in that way, and that way alone, can he free woman. In his purity, not, as she believes, in his impurity, lies her salvation. She must certainly be destroyed, as woman; but only to be raised again from the ashes—new, restored to youth—as a real human being. [...] Sexual union has no place in the idea of mankind, not because ascetism is a duty, but because in it woman becomes the object, the cause, and man does what he will with her, looks upon her merely as a "thing," not as a living human being with an inner, psychic, existence. And so man despises woman the moment coitus is over, and the woman knows that she is despised, even although a few minutes before she thought herself adored. The only thing to be respected in man is the idea of mankind; this disparagement of woman (and himself), induced by coitus, is the surest proof that it is opposed to that idea of mankind. Any one who is ignorant of what this Kantian "idea of mankind" means, may perhaps understand it when he thinks of his sisters, his mother, his female relatives; it concerns them all: for our own sakes, then, woman ought to treated as human, respected and not degraded, all sexuality implying degradation. But man can only respect woman when she herself ceases to wish to be object and material for man; if there is any question of emancipation it should be the emancipation from the prostitute element. [...] The question is not merely if it be possible for woman to become moral. It is this: is it possible for woman really to wish to realise the problem of existence, the conception of guilt? Can she really desire freedom? This can happen only by her being penetrated by an ideal, brought to the guiding star. It can happen only if the categorical imperative were to become active in woman; only if woman can place herself in relation to the moral idea, the idea of humanity. In that way only can there be an emancipation of woman.

Spellbinders are characterized by pathological egotism. Such a person is forced by some internal causes to make an early choice between two possibilities: the first is forcing other people to think and experience things in a manner similar to his own; the second is a feeling of being lonely and different, a pathological misfit in social life. Sometimes the choice is either snake-charming or suicide. Triumphant repression of selfcritical or unpleasant concepts from the field of consciousness gradually gives rise to the phenomena of conversive thinking (twisted thinking), or paralogistics (twisted logic), paramoralisms (twisted morality), and the use of reversion blockades (Big Lies). They stream so profusely from the mind and mouth of the spellbinder that they flood the average person’s mind. Everything becomes subordinated to the spellbinder’s over-compensatory conviction that they are exceptional, sometimes even messianic. An ideology emerges from this conviction, true in part, whose value is supposedly superior. However, if we analyze the exact functions of such an ideology in the spellbinder’s personality, we perceive that it is nothing other than a means of self-charming, useful for repressing those tormenting selfcritical associations into the subconscious. The ideology’s instrumental role in influencing other people also serves the spellbinder’s needs. The spellbinder believes that he will always find converts to his ideology, and most often, they are right. However, they feel shock (or even paramoral indignation) when it turns out that their influence extends to only a limited minority, while most people’s attitude to their activities remains critical, pained and disturbed. The spellbinder is thus confronted with a choice: either withdraw back into his void or strengthen his position by improving the ef ectiveness of his activities. The spellbinder places on a high moral plane anyone who has succumbed to his influence and incorporated the experiential method he imposes. He showers such people with attention and property, if possible. Critics are met with “moral” outrage. It can even be proclaimed that the compliant minority is in fact the moral majority, since it professes the best ideology and honors a leader whose qualities are above average. Such activity is always necessarily characterized by the inability to foresee its final results, something obvious from the psychological point of view because its substratum contains pathological phenomena, and both spellbinding and self-charming make it impossible to perceive reality accurately enough to foresee results logically. However, spellbinders nurture great optimism and harbor visions of future triumphs similar to those they enjoyed over their own crippled souls. It is also possible for optimism to be a pathological symptom. In a healthy society, the activities of spellbinders meet with criticism effective enough to stifle them quickly. However, when they are preceded by conditions operating destructively upon common sense and social order; such as social injustice, cultural backwardness, or intellectually limited rulers sometimes manifesting pathological traits, spellbinders’ activities have led entire societies into large-scale human tragedy. Such an individual fishes an environment or society for people amenable to his influence, deepening their psychological weaknesses until they finally join together in a ponerogenic union. On the other hand, people who have maintained their healthy critical faculties intact, based upon their own common sense and moral criteria, attempt to counteract the spellbinders’ activities and their results. In the resulting polarization of social attitudes, each side justifies itself by means of moral categories. That is why such commonsense resistance is always accompanied by some feeling of helplessness and deficiency of criteria.

I can tell you about my mother, and how her death nearly destroyed me. I can tell you in detail about what I did afterward, and what that cost me. I can tell you about the decade it took me to work through it. I can tell you how many days and nights I suffered during the forty-nine years Amarantha held Rhys captive, the guilt tearing me apart that I wasn't there to help him, that I couldn't save him. I can tell you how I still look at him and know I'm not worthy of him, that I failed him when he needed me- that fact drags me from sleep sometimes. I can tell you I've killed so many people I've lost count, but I remember most of their faces. I can tell you how I hear Eris and Devlon and the others talk and, deep down, I still believe that I am a worthless bastard brute. That it doesn't matter how many Siphons I have or how many battles I've won, because I failed the two people dearest to me when it mattered the most.' She couldn't find the words to tell him that he was wrong. That he was good, and brave, and- 'But I'm not going to tell you all of that,' he said, pressing a kiss to the top of her head. The wind seemed to pause, the sunlight on the lake brightening. He said, 'I am going to tell you that you will get through it. That you will face all of this, and you will get through it. That these tears are good, Nesta. These tears mean you care. I am going to tell you that it is not too late, not for any of it. And I can't tell you when, or how, but it will get better. What you feel, this guilt and pain and self-loathing- you will get through it. But only if you are willing to fight. Only if you are willing to face it, and embrace it, and walk through it, to emerge on the other side of it. And maybe you will still feel that tinge of pain, but there is another side. A better side. She pulled back from his chest then. Found his gaze lined with silver. 'I don't know how to get there. I don't think I'm capable of it.' His eyes glimmered with pain for her. 'You are. I've seen it- I've seen what you can do when you are willing to fight for the people you love. Why not apply that same bravery and loyalty to yourself? Don't say you don't deserve it.' He gripped her chin. 'Everyone deserves happiness. The road there isn't easy. It is long, and hard, and often travelled utterly blind. But you keep going.' He nodded to the mountains and lake. 'Because you know the destination will be worthwhile.' She stared up at him, this male who had walked with her for five days in near-silence, waiting, she knew, for this moment. She blurted, 'All the things I've done before-' 'Leave them in the past. Apologise to who you feel the need to, but leave those things behind.' 'Forgiveness is not that easy.' 'Forgiveness is something we also grant ourselves. And I can talk to you until these mountains crumble around us, but if you don't wish to be forgiven, if you don't want to stop feeling this way... it won't happen.' He cupped her cheek, calluses scraping against her overheated skin. 'You don't need to become some impossible ideal. You don't need to become sweet and simpering. You can give everyone that I Will Slay My Enemies look- which is my favourite look, by the way. You can keep that sharpness I like so much, that boldness and fearlessness. I don't want you to ever lose those things, to cage yourself.' 'But I still don't know how to fix myself.' 'There's nothing broken to be fixed.' he said fiercely. 'You are helping yourself. Healing the parts of you that hurt to much- and perhaps hurt others, too.' Nesta knew he wouldn't have ever said it, but she saw it in his gaze- that she had hurt him. Many times. She'd known she had, but to see it again in his face... She lifted her hand to his cheek and laid it there, too drained to are about the gentleness of the touch. Cassian nuzzled into her hand, closing his eyes. 'I'll be with you every step of the way,' he whispered into her palm.

... and, not even on purpose, I found myself tuning out. What I thought of was Conchita and me as freshmen, if teaching her to ride a bike behind the infirmary. How long ago that seemed, how far I felt from her now; I couldn't remember talking to her even once during our senior year. And, with graduation, we were about to cut loose from each other completely--the distance between us would be physical and definitive, and perhaps we'd never speak again. It seemed an impossible thought--so often find we all come together at Ault that I had begun to believe life contained reckonings rather than just fade-outs--and yet I also saw then that as more and more years passed, the time Conchita and I had known each other, the time I had known any of my classmates, would feel decreasingly significant; eventually, it would be only a backdrop to our real lives. At some cocktail party years into the future, in an incarnation of myself I could not yet fathom, I woukd, while rummaging for an anecdote, come up with one about a girl I'd known at boarding school whose mother took us out for lunch one day while the family bodyguard sat at the next table. In the telling, I would feel no pinch of longing or regret; I would feel nothing true, nothing at all, in fact, except the wish that my companions find me amusing.

And when, prior to going into the Muslim world, I didn't have any -- Elijah Muhammad had taught us that the white man could not enter into Makkah in Arabia, and all of us who followed him, we believed it. And he said the reason he couldn't enter was because he's white and inherently evil, it's impossible to change him. And the only thing that would change him is Islam, and he can't accept Islam because by nature he's evil. And therefore by not being able to accept Islam and become a Muslim, he could never enter Makkah. This is how he taught us, you know. So when I got over there and went to Makkah and saw these people who were blond and blue-eyed and pale-skinned and all those things, I said, "Well!" But I watched them closely. And I noticed that though they were white, and they would call themselves white, there was a difference between them and the white one over here. And that basic difference was this: in Asia or the Arab world or in Africa, where the Muslims are, if you find one who says he's white, all he's doing is using an adjective to describe something that's incidental about him, one of his incidental characteristics; so there's nothing else to it, he's just white.

And when, prior to going into the Muslim world, I didn't have any -- Elijah Muhammad had taught us that the white man could not enter into Makkah in Arabia, and all of us who followed him, we believed it. And he said the reason he couldn't enter was because he's white and inherently evil, it's impossible to change him. And the only thing that would change him is Islam, and he can't accept Islam because by nature he's evil. And therefore by not being able to accept Islam and become a Muslim, he could never enter Makkah. This is how he taught us, you know. So when I got over there and went to Makkah and saw these people who were blond and blue-eyed and pale-skinned and all those things, I said, "Well!" But I watched them closely. And I noticed that though they were white, and they would call themselves white, there was a difference between them and the white one over here. And that basic difference was this: in Asia or the Arab world or in Africa, where the Muslims are, if you find one who says he's white, all he's doing is using an adjective to describe something that's incidental about him, one of his incidental characteristics; so there's nothing else to it, he's just white. But when you get the white man over here in America and he says he's white, he means something else. You can listen to the sound of his voice -- when he says he's white, he means he's a boss.

Where does happiness begin? When we have persuaded ourselves that there is no truth. All salvation comes thenceforth, even salvation through nothing. He who does not believe in the impossibility of truth, or does not rejoice in it, has only one road to salvation, which he will, however, never find.

Some things just feel impossible.” “Nothing’s impossible if we believe in it and fight for it.

It was impossible to believe that Adam had thought that the previous moment was the worst. This was the worst: being blindfolded and tied in the back of a car and knowing that the soft, gasping sound was Ronan Lynch choking for breath every time he waded back to consciousness. So much of Ronan was bravado, and there was none left. And Adam was nothing but a weapon to kill him faster.

A PRAYER FOR OUR CHILDREN ‘Children are a gift from the Lord; they are a reward from him(Psalm 127:3, NLT). Dear Lord Jesus, we come before you with our hearts full of thanks giving for all the precious children on the planet earth in the mighty name of Jesus. Father God help us to be always available for them physically and spiritually, in Jesus name. We ask you Lord to help us to be the faithful and to be the doting parents to our children and help us to put them in your righteous and loving hands. Help us to train our children in the way they should go, even when they are old they will not depart from it(Provers 22:6). Heavenly Father uproot the spirit of fear and fill their hearts and minds with hope, love, peace, strength and courage to deal with every situation they are facing in the mighty name of Jesus. Father God we ask you to help them not to compromise who they are for the sake of fitting in. Help them to know you, to believe in you and to understand your loving nature and know that they are fearfully and wonderfully made in your likeness and they are loved by you. Lord we ask for your divine protection wherever they go and help them to follow your lead wherever they go. Father God, help us to teach our children to be blessings to those who are in need. Help them to know and understand the value of humanity, help them to be kind towards all humanity and help them to walk in the spirit of humility in the mighty name of Jesus. We ask you Lord to help them to choose good friends, help them make right decisions in life and help them not to freak out when they make mistakes in Jesus name. We put our trust in you King of kings and we know that there is nothing impossible with you and we ask you to rule and reign in our children lives throughout their life stages and let the drops of your mercy melt and shine on them in the mighty name of Jesus. We thank you for your faithfulness and unconditional love. We bless your holy name and we thank you for your promises, your promises are YES AND AMEN. In the mighty name of Jesus amen.

Now many people have tried to offer reverse ontological arguments (what we might call 'Bizarro' arguments after Superman’s Doppelgänger) in order to undercut one’s intuitive justification for believing that (1) [It is possible that a maximally great being (aka God) exists.] You can appeal to any sort of world in which God does not exist, whether it be a world with nothing in it, or a single particle...or a world with lots of particles...So long as someone stipulates that ONLY such things exist, one rules out God and, hence, maximal greatness. I think the problem with all such Bizarro ontological arguments is that the second premise 2) But there is a possible world in which God does not exist...begs the question by assuming that the concept of maximal greatness is incoherent. Just because we can imagine a world in which a single particle (or whatever) exists gives no reason for thinking that such a world is metaphysically possible... To do that, you have to know first that maximal greatness is impossible. Now you might think, 'But isn’t the theist in the same boat? For him to know that it is possible that a maximally great being exists, he must presuppose or know first that it is impossible that only a single particle exists.' Not at all! The theist’s confidence in (1) is based upon the intuitive coherence of maximal greatness, considered in and of itself. He then infers that a world with only a single particle or whatever is impossible. It is a conclusion from, not a presupposition of, the ontological argument. By contrast, the bizarro objection is based, not on the admittedly intuitive possibility of a particle (say, a quark or a boson), considered in and of itself, but rather on the world’s consisting wholly of such a particle. The possibility of that speculation is not given to you by the possibility of the particle itself but requires the incoherence of maximal greatness.

There is nothing to say that a backlash from current tolerant attitudes is impossible, even in the United States, even at Harvard. All it would take would be some Taliban-like zealots to take control, any group from the many flourishing throughout the United States who believe they are hearing the voice of god when they are really hearing the darker corners of their Pliocene genomes.

None of my training can prepare me for this, to find her lifeless, and lost to me, forever. My jaw so tight it aches, I haul the lid up and look down. An empty pod glares back at me. I stand and turn full circle, unseeing, as panic wrestles my mind to the ground. I don't know if she's alive, or dead, or on the brink of dying of hunger. This is worse than trying to find her pod. A thousand million times worse. She could be anywhere. She will think she's alone, she will believe I didn't come for her, or that I didn't survive all this. And it hits me, with all the force of a star collapsing into a black hole. I wasn't there. I. Wasn't. There. 'Blue!' I bellow into the day made into night. Anguish claws at me, tears me into shreds. To be so close to where she was and to have lost her. It's unbearable. 'Blue!' I shout with all the force of my once-military voice, fuelled by fear, dread, and the ache of my love, burned to hell. In the distance, a startled rush erupts from the marsh, what sounds like hundreds of leathery wings against the air. Then, nothing. I look up, wracked with hopelessness. Through the sparse tufts of the treetops, the stars continue their relentless slide across the heavens, even though it's the middle of the day. How the fuck will I ever find her in this endless, overgrown wilderness? I won't. It's impossible. She will die and this place will bury her in its vines. I know I will never find her again. I close my eyes and in the constellation of my mind, my pole star dies.

She said that it was impossible to fall in love more than once in your lifetime, and granted, if she’d had told me that over a year ago, I would have probably believed her. But as I stare into his eyes, seeing nothing but pure adoration glistening through his irises, I knew that wasn’t true, because when you find the one, you don’t just fall in love once, you fall in love infinitely. This perfect, thoughtful, wonderful, man, was my infinitely.

There is nothing wrong, let me say at once, in thinking of the law in these three categories – moral, ceremonial and judicial. The trouble is – and what a trouble it is! – from Aquinas, through Calvin and so to covenant theologians, almost everybody nowadays accepts it as received wisdom that the law existed in these three distinct and stated parts. Yet these parts are neither ‘distinct’ nor ‘stated’ in Scripture. Nor is there any need to deduce the threefold division – it served no useful purpose except to uphold the pre-determined system of covenant theology. Nevertheless, covenant theologians (and almost everybody else), having assumed ‘the threefold division of the law’, then proceed to jettison two of the three parts, leaving the so-called moral law (or nine or nine and a half),[53], as the binding, perfect rule of life for believers. What an utterly unscriptural procedure! For a start, it is impossible to be consistent with the threefold division. More than that, Scripture will not allow such a neat segregation of the law. Scripture never talks in terms of the threefold division. Above all, to use the clever technique to get round Scripture, making it teach the direct opposite of what it does teach... words fail! For these reasons, the jargon of the threefold division of the law should be dropped. As I say, it serves no useful purpose. On the contrary, it grievously and utterly confounds scriptural teaching. The law in question is the law, the law of Moses, the law of the first or old covenant. The law, full stop.

Spiritual Paralysis, I say, nothing left but a Mechanical life, was the characteristic of that century. For the common man, unless happily he stood below his century and belonged to another prior one, it was impossible to be a Believer, a Hero; he lay buried, unconscious, under these baleful influences.

If you believe in what you are doing, then let nothing hold you up in your work. Much of the best work of the world has been done against seeming impossibilities. The thing is to get the work done.