Occasion Wise Quotes

When one tries to increase his knowledge by doing mental gymnastics over books without waiting upon God and looking to the guidance of the Holy Spirit, his soul is plainly in full swing. This will deplete his spiritual life. Because the fall of man was occasioned by seeking knowledge, God uses the foolishness of the cross to "destroy the wisdom of the wise.

Pride has never been a virtue. There are some occasions on which it is wise to remain silent.

A man carries within him the germ of his most exceptional action; and if we wise people make eminent fools of ourselves on any particular occasion, we must endure the legitimate conclusion that we carry a few grains of folly to our ounce of wisdom.

The Greeks believed that time had secret structure. There was the moment of Epiphany when time suddenly opened and something was revealed in luminous clarity. There was the moment of krisis when time got entangled and directions became confused and contradictory. There was also the moment of kairos; this was the propitious moment. Time opened up in kindness and promise. All the energies cohered to offer a fecund occasion of initiative, creativity, and promise. Part of the art of living wisely is to learn to recognize and attend to such profound openings in one’s life.

At critical moments the veil between the little-self and the deep self thins and a meaningful self-adjustment becomes possible. If a person does not become paralyzed with fear or frozen in hatred, the wise self hidden within will rise to the occasion.

In examinations, the foolish ask questions the wise cannot answer. -Oscar Wilde (1854 – 1900)

Maybe sometimes we should just sit, and in the sitting understand that life speaks in stillness and therefore on occasion we would be wise to join it there.

Whom, then, do I call educated, since I exclude the arts and sciences and specialties? First, those who manage well the circumstances which they encounter day by day, and who possess a judgement which is accurate in meeting occasions as they arise and rarely misses the expedient course of action; next, those who are decent and honorable in their intercourse with all with whom they associate, tolerating easily and good-naturedly what is unpleasant or offensive in others and being themselves as agreeable and reasonable to their associates as it is possible to be; furthermore, those who hold their pleasures always under control and are not unduly overcome by their misfortunes, bearing up under them bravely and in a manner worthy of our common nature; finally, and most important of all, those who are not spoiled by successes and do not desert their true selves and become arrogant, but hold their ground steadfastly as intelligent men, not rejoicing in the good things which have come to them through chance rather than in those which through their own nature and intelligence are theirs from their birth. Those who have a character which is in accord, not with one of these things, but with all of them—these, I contend, are wise and complete men, possessed of all the virtues.

I had worked for a newspaper of sorts, word got around, and I became editor of our local school newspaper, The Drum. I don't recall being given any choice in this matter; I think I was simply appointed. My second-in-command, Danny Emond, had even less interest in the paper than I did. Danny just liked the idea that Room 4, where we did our work, was near the girls' bathroom. "Someday I'll just go crazy and hack my way in there, Steve," he told me on more than one occasion. "Hack, hack, hack." Once he added, perhaps in an effort to justify himself: "The prettiest girls in school pull up their skirts in there." This struck me as so fundamentally stupid it might actually be wise, like a Zen Koan or an early story by John Updike.

The soul is no traveller; the wise man stays at home, and when his necessities, his duties, on any occasion call him from his house, or into foreign lands, he is at home still, and shall make men sensible by the expression of his countenance, that he goes the missionary of wisdom and virtue, and visits cities and men like a sovereign, and not like an interloper or a valet.

Unhappily, moreover, on such occasions, a multitude of painful discoveries about my own sex were forced upon me; and, in truth, I was then wiser, as a girl of sixteen, than I now am, now that I scarcely understand myself. Why are we so wise when young,—so wise, and ever growing less so?

. . . a nation is not an idea only of local extent, and individual momentary aggregation; but it is an idea of continuity, which extends in time as well as in numbers and in space. And this is a choice not only of one day, or one set of people, not a tumultuary and giddy choice; it is a deliberate election of ages and of generations; it is a constitution made by what is ten thousand times better than choice, it is made by the peculiar circumstances, occasions, tempers, dispositions, and moral, civil, and social habitudes of the people, which disclose themselves only in a long space of time. It is a vestment, which accommodates itself to the body. Nor is prescription of government formed upon blind, unmeaning prejudices—for man is a most unwise and a most wise being. The individual is foolish; the multitude, for the moment, is foolish, when they act without deliberation; but the species is wise, and, when time is given to it, as a species it always acts right.

So numerous indeed and so powerful are the causes which serve to give a false bias to the judgment, that we, upon many occasions, see wise and good men on the wrong as well as on the right side of questions of the first magnitude to society. This circumstance, if duly attended to, would furnish a lesson of moderation to those who are ever so much persuaded of their being in the right in any controversy.

It is impossible to live without hardship. The hardship of daily trifles, Ashely explains, ever accumulating and impossible to ignore, is so much meaner than pain or cold or fatigue. These annoyances make one weak and petty and shallow, just as greater struggles make one brave and wise. It's the little things that bring one down. Delayed trains and burnt puddings and drafty rooms. I was never so miserably cold on a mountain as I was in a drafty room. One can rise to dire occasions, but most of the time one worries about one's burnt pudding. It takes real struggle to see what life is. Then you realize you don't give two straws if your pudding's been burnt.

I overheard one youngster asking another: “Has he grilled you on the causes of fits in calves yet? Don’t worry, he will.” That made me feel suddenly old but there was compensation on another occasion when a newly qualified ex-student rushed up to me and offered to buy me all the beer I could drink. “You know what the examiner asked me in the final oral? The causes of fits in calves! By God I paralysed him—he had to beg me to stop talking.” And

Certainly it is true that we need to maintain independence in certain areas of life. We must not be passive but active agents in this strenuous, challenging world. At the same time, we must not make a fetish out of our self-sufficiency. It is normal and wise for us to rely at moments upon the insights, the courage, and the consolation which our human brothers can give us , knowing full well that they in turn sill rely upon our gifts and strength on other critical occasions. Let us not be too proud to admit weakness at moments and to absorb strength from others in our day of need. The ruthless repression of our common human problems and fears can only make us hard or ill; the sharing of these problems with our human comrades alone can save us from the sin of pride, the idolatry of self-sufficiency.

Your wise man, who is also a craftsman, will reject or choose in each case as it suits the occasion; but he does not fear that which he rejects, nor does he admire that which he chooses, if only he has a stout and unconquerable soul.

I marvel your ladyship takes delight in such a barren rascal. I saw him put down the other day with an 80   ordinary fool that has no more brain than a stone. Look you now, he’s out of his guard already; unless you laugh and minister occasion to him, he is gagged. I protest I take these wise men, that crow so at these set kind of fools, no better than the fools’ zanies.

Besides, we shall want employments for our senses, and subjects for arguments; for were there nothing but truth, and no falsehood, there would be no occasion for to dispute, and by this means we should want the aim and pleasure of our endeavours in confuting and contradicting each other; neither would one man be thought wiser than another, but all would either be alike knowing and wise, or all would be fools...

And therefore he must look about him and see who is valiant, who is high-minded, who is wise, who is wealthy; happy man, he is the enemy of them all, and must seek occasion against them whether he will or no, until he has made a purgation of the State. Yes, he said, and a rare purgation. Yes, I said, not the sort of purgation which the physicians make of the body; for they take away the worse and leave the better part, but he does the reverse. If

Candor will oblige us to admit that even such men may be actuated by upright intentions; and it cannot be doubted that much of the opposition which has made its appearance, or may hereafter make its appearance, will spring from sources, blameless at least, if not respectable—the honest errors of minds led astray by preconceived jealousies and fears. So numerous indeed and so powerful are the causes which serve to give a false bias to the judgment, that we, upon many occasions, see wise and good men on the wrong as well as on the right side of questions of the first magnitude to society. This circumstance,

There is a folk-tale about a shoemaker and his wife who were so poor that they had to send their many children out into the world to make a living. The lads went through many a perilous adventure but came home in the end, unscathed, to help their mother. They had always remembered their mother's advice and wise words; they often quoted them when they were in trouble, and in fact they recognized one another by them in foreign lands. The countless peoples of the world may be looked upon as so many children sent out into the world. They have gone through many adventures and hardships. They have drifted apart and fallen out with one another, on many occasions. They have failed to realize soon enough that they are brothers. But now it seems that they are beginning to realize this -- at least to the extent that they are able to get acquainted with each other's fundamental natures -- through their stories and songs.

She had bought herself a fashionable hat for the occasion, but had done nothing to accommodate it; so that the hat perched on her bird’s-nest of ginger hair as if it had dropped there from an upper window as she walked along the street. She was wearing her normal expression of pleased bewilderment and no make-up.

What then is good? The knowledge of things. What is evil? The lack of knowledge of things. Your wise man, who is also a craftsman, will reject or choose in each case as it suits the occasion; but he does not fear that which he rejects, nor does he admire that which he chooses, if only he has a stout and unconquerable soul.

Alexander once made himself supremely ridiculous. Coming across Epicurus's Principal Doctrines, the most admirable of his books, as you know, with its terse presentment of his wise conclusions, he brought it into the middle of the marketplace, there burned it on a figwood fire for the sins of its author, and cast its ashes into the sea. He issued an oracle on the occasion: “The dotard's doctrines to the flames be given.” The fellow had no conception of the blessings conferred by that book upon its readers, of the peace, tranquility, and independence of mind it produces, of the protection it gives against terrors, phantoms, and marvels, vain hopes and insubordinate desires, of the judgment and candor that it fosters, or of its true purging of the spirit, not with torches and squills and such rubbish, but with right reason, truth, and frankness.

I have entered upon a performance which is without example, whose accomplishment will have no imitator. I mean to present my fellow-mortals with a man in all the integrity of nature; and this man shall be myself. I know my heart, and have studied mankind; I am not made like any one I have been acquainted with, perhaps like no one in existence; if not better, I at least claim originality, and whether Nature did wisely in breaking the mould with which she formed me, can only be determined after having read this work. Whenever the last trumpet shall sound, I will present myself before the sovereign judge with this book in my hand, and loudly proclaim, thus have I acted; these were my thoughts; such was I. With equal freedom and veracity have I related what was laudable or wicked, I have concealed no crimes, added no virtues; and if I have sometimes introduced superfluous ornament, it was merely to occupy a void occasioned by defect of memory: I may have supposed that certain, which I only knew to be probable, but have never asserted as truth, a conscious falsehood. Such as I was, I have declared myself; sometimes vile and despicable, at others, virtuous, generous and sublime; even as thou hast read my inmost soul: Power eternal! assemble round thy throne an innumerable throng of my fellow-mortals, let them listen to my confessions, let them blush at my depravity, let them tremble at my sufferings; let each in his turn expose with equal sincerity the failings, the wanderings of his heart, and, if he dare, aver, I was better than that man.

God mocks the greatness of man by forging them into the law of occasion, so a person in turn mocks by making the occasion in to everything and the next moment into foolishness, whereby God then becomes superfluous, the concept of wise Governance becomes a piece of folly, the occasion becomes a wag who pokes fun at God just as much as at man, so that all existence ends in a jest, a joke, a charade.

In the case of any person whose judgment is really deserving of confidence, how has it become so? Because he has kept his mind open to criticism of his opinions and conduct. Because it has been his practice to listen to all that could be said against him; to profit by as much of it as was just, and expound to himself, and upon occasion to others, the fallacy of what was fallacious. Because he has felt, that the only way in which a human being can make some approach to knowing the whole of a subject, is by hearing what can be said about it by persons of every variety of opinion, and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner.

If everyone were invariably honest, able, wise, and kind, there should be no occasion for government. Everyone would readily understand what is desirable and what is possible in given circumstances, all would concur upon the best means toward their purpose and for equitable participation in the ensuing benefits, and would act without compulsion or default. The maximum production was certainly obtained from such voluntary action arising from personal initiative. But since human beings will sometimes lie, shirk, break promises, fail to improve their faculties, act imprudently, seize by violence the goods of others, and even kill one another in anger or greed, government might be defined as the police organization. In that case, it must be described as a necessary evil. It would have no existence as a separate entity, and no intrinsic authority; it could not be justly empowered to act excepting as individuals infringed one another's rights, when it should enforce prescribed penalties. Generally, it would stand in the relation of a witness to contract, holding a forfeit for the parties. As such, the least practicable measure of government must be the best. Anything beyond the minimum must be oppression.

The difference here between the Epicurean and our own school is this: our wise man feels his troubles but overcomes them, while their wise man does not even feel them. We share with them the belief that the wise man is content with himself. Nevertheless, self-sufficient though he is, he still desires a friend, a neighbour, a companion. Notice how self-contented he is: on occasion such a man is content with a mere partial self – if he loses a hand as a result of war or disease, or has one of his eyes, or even both, put out in an accident, he will be satisfied with what remains of himself and be no less pleased with his body now that it is maimed and incomplete than he was when it was whole. But while he does not hanker after what he has lost, he does prefer not to lose them. And this is what we mean when we say the wise man is self-content; he is so in the sense that he is able to do without friends, not that he desires to do without them. When I speak of his being ‘able’ to do this, what I am saying in fact amounts to this: he bears the loss of a friend with equanimity.

The trouble was, if you were a chief you had to think, you had to be wise. And then the occasion slipped by so that you had to grab at a decision. This made you think; because thought was a valuable thing, that got results...

Children tend to be really good at self-censorship. They have a pretty good sense of what they are ready for and what they are not, and they walk the line wisely. But walking the line still means you will go past it on occasion.

It was an occasion that undoubtedly did more credit to Mr. Deacon’s social adroitness than to my own, because I was still young enough to be only dimly aware that there are moments when mutual acquaintance may be allowed more wisely to pass unrecognised.

there is a saying much usurped of late, That Wisedome is acquired, not by reading of Books, but of Men. Consequently whereunto, those persons, that for the most part can give no other proof of being wise, take great delight to shew what they think they have read in men, by uncharitable censures of one another behind their backs. But there is another saying not of late understood, by which they might learn truly to read one another, if they would take the pains; and that is, Nosce Teipsum, Read Thy Self: which was not meant, as it is now used, to countenance, either the barbarous state of men in power, towards their inferiors; or to encourage men of low degree, to a sawcie behaviour towards their betters; But to teach us, that for the similitude of the thoughts, and Passions of one man, to the thoughts, and Passions of another, whosoever looketh into himselfe, and considereth what he doth, when he does Think, Opine, Reason, Hope, Feare, &c, and upon what grounds; he shall thereby read and know, what are the thoughts, and Passions of all other men, upon the like occasions.

Charm isn't something you can turn on like a tap with a pretty little girl simper. It isn't anything phony that you can pick up at the door on your way out, along with your coat. You know, animals can spot a phony faster than most people. I mistrust people who don't like animals or understand them: how one dog can be snooty, one cat imperious, one dog beguiling, one cat sitting there quietly checking on you. Any wise little cat or dog knows at a glance whether your charm is real or manufactured for the occasion– and treats you accordingly.

The whole strength and value, then, of human judgment, depending on the one property, that it can be set right when it is wrong, reliance can be placed on it only when the means of setting it right are kept constantly at hand. In the case of any person whose judgment is really deserving of confidence, how has it become so? Because he has kept his mind open to criticism of his opinions and conduct. Because it has been his practice to listen to all that could be said against him; to profit by as much of it as was just, and expound to himself, and upon occasion to others, the fallacy of what was fallacious. Because he has felt, that the only way in which a human being can make some approach to knowing the whole of a subject, is by hearing what can be said about it by persons of every variety of opinion, and studying all modes in which it can be looked at by every character of mind. No wise man ever acquired his wisdom in any mode but this; nor is it in the nature of human intellect to become wise in any other manner. The steady habit of correcting and completing his own opinion by collating it with those of others, so far from causing doubt and hesitation in carrying it into practice, is the only stable foundation for a just reliance on it: for, being cognisant of all that can, at least obviously, be said against him, and having taken up his position against all gainsayers—knowing that he has sought for objections and difficulties, instead of avoiding them, and has shut out no light which can be thrown upon the subject from any quarter—he has a right to think his judgment better than that of any person, or any multitude, who have not gone through a similar process. It

So the best defense against porn, for every member of our family, is a full life--the kind of life that technology cannot provide on its own. This is why the most important things we will do to prevent porn from taking over our own lives and our children's lives have nothing to do with sex. A home where wisdom and courage come first; where our central spaces are full of satisfying, demanding opportunities for creativity; where we have regular breaks from technology and opportunities for deep rest and refreshment (where devices "sleep" somewhere other than our bedrooms and where both adults and children experience the satisfactions of learning in thick, embodied ways rather than thin, technological ways); where we've learned to manage boredom and where even our car trips are occasions for deep and meaningful conversation--this is the kind of home that can equip all of us with an immune system strong enough to resist pornography's foolishness.

but one thing ye do not know, nor yet have investigated, to teach those to be wise who have no intellect! HIPP. A clever sophist this you speak of, who is able to compel those who have no wisdom to be rightly wise. But (for thou art arguing too refinedly on no suitable occasion) I fear, O father, lest thy tongue be talking at random through thy woes.

Some very elegant dishes were served up to himself and a few more of us, whilst those placed before the rest of the company consisted simply of cheap dishes and scraps. There were, in small bottles, three different kinds of wine; not that the guest might take their choice, but that they might not have any option in their power; one kind being for himself, and for us; another sort for his lesser friends (for it seems he has degrees of friends), and the third for his own freedmen and ours. My neighbour . . . asked me if I approved the arrangement. Not at all, I told him. "Pray, then," he asked, "what is your method upon such occasions?" "Mine," I returned, "is to give all my visitors the same reception; for when I give an invitation, it is to entertain, not distinguish, my company: I place every man upon my own level whom I admit to my table." . . . He replied, "This must cost you a great deal." "Not in the least." "How can that be?" "Simply because, although my freedmen don't drink the same wine as myself, yet I drink the same as they do." And, no doubt about it, if a man is wise enough to moderate his appetite, he will not find it such a very expensive thing to share with all his visitors what he takes himself. Restrain it, keep it in, if you wish to be true economist. You will find temperance a far better way of saving than treating other people rudely can be. . . . Remember, then, nothing is more to be avoided than this modern alliance of luxury with meanness; odious enough when existing separate and distinct, but still more hateful where you meet with them together.

For three thousand years it had been the concent’s policy to accept any and all folding chairs and collapsible tables made available to it, and never throw one away. On one and only one occasion, this had turned out to be a wise policy: the millennial Apert of 3000, when 27,500 pilgrims had swarmed in through the gates to enjoy a square meal and see the End of the World. We had folding chairs made of bamboo, machined aluminum, aerospace composites, injection-molded poly, salvaged rebar, hand-carved wood, bent twigs, advanced newmatter, tree stumps, lashed sticks, brazed scrap metal, and plaited grass. Tabletops could be made of old-growth lumber, particle board, extruded titanium, recycled paper, plate glass, rattan, or substances on whose true nature I did not wish to speculate. Their lengths ranged from two to twenty-four feet and their weights from that of a dried flower to that of a buffalo.

Whether because of anger, sickness, the position of the stars, wine, woe, or a change in temperament, something does cause us full oft to say or do an untoward thing. A man may not wreak vengeance for every wrong. Temperance must be determined, according to the occasion, by every person of good judgment. And, therefore, did this wise, worthy Knight, in order to live in harmony, promise forbearance unto her, and she unto him truly swore that never would he find fault in her.

13.  He wins his battles by making no mistakes. [Ch’en Hao says: “He plans no superfluous marches, he devises no futile attacks.” The connection of ideas is thus explained by Chang Yu: “One who seeks to conquer by sheer strength, clever though he may be at winning pitched battles, is also liable on occasion to be vanquished; whereas he who can look into the future and discern conditions that are not yet manifest, will never make a blunder and therefore invariably win.”] Making no mistakes is what establishes the certainty of victory, for it means conquering an enemy that is already defeated. 14.  Hence the skillful fighter puts himself into a position which makes defeat impossible, and does not miss the moment for defeating the enemy. [A “counsel of perfection” as Tu Mu truly observes. “Position” need not be confined to the actual ground occupied by the troops. It includes all the arrangements and preparations which a wise general will make to increase the safety of his army.] 15.  Thus it is that in war the victorious strategist only seeks battle after the victory has been won, whereas he who is destined to defeat first fights and afterwards looks for victory. [Ho Shih thus expounds the paradox: “In warfare, first lay plans which will ensure victory, and then lead your army to battle; if you will not begin with stratagem but rely on brute strength alone, victory will no longer be assured.”] 16.  The consummate leader cultivates the moral law, and strictly adheres to method and discipline; thus it is in his power to control success. 17.  In respect of military method, we have, firstly, Measurement; secondly, Estimation of quantity; thirdly, Calculation; fourthly, Balancing of chances; fifthly, Victory. 18.  Measurement owes its existence to Earth; Estimation of quantity to Measurement; Calculation to Estimation of quantity; Balancing of chances to Calculation; and Victory to Balancing of chances. [It is not easy to distinguish the four terms very clearly in the Chinese. The

It is rumored by the wise-brained rats which burrow the citied earth and by the knowledgeable cats that stalk its shadows and by the sagacious bats that wing its night and by the sapient zats which soar through airless space, slanting their metal wings to winds of light, that those two swordsmen and blood-brothers, Fafhrd and the Gray Mouser, have adventured not only in the World of Nehwon with its great empire of Lankhmar, but also in many other worlds and times and dimensions, arriving at these through certain secret doors far inside the mazy caverns of Ningauble of the Seven Eyes—whose great cave, in this sense, exists simultaneously in many worlds and times. It is a Door, while Ningauble glibly speaks the languages of many worlds and universes, loving the gossip of all times and places. In each new world, the rumor goes, the Mouser and Fafhrd awaken with knowledge and speaking skills and personal memories suitable to it, and Nehwon then seems to them only a dream and they know not its languages, though it is ever their primal homeland. It is even whispered that on one occasion they lived a life in that strangest of worlds variously called Gaia, Midgard, Terra, and Earth, swashbuckling there along the eastern shore of an inner sea in kingdoms that were great fragments of a vasty empire carved out a century before by one called Alexander the Great. So much Srith of the Scrolls has to tell us. What we know from informants closer to the source is as follows:

I now reckon upon a speedy dissolution. I have suffered very little pain from my disorder; and what is more strange have, notwithstanding the great decline of my person, never suffered a moment's abatement of spirits; insomuch that were I to name the period of my life which I should most choose to pass over again, I might be tempted to point to this later period. I possess the same ardour as ever in study, and the same gaiety in company; I consider, besides, that a man of sixty-five, by dying, cuts off only a few years of infirmities; and though I see many symptoms of my literary reputation's breaking out at last with additional lustre, I know that I could have but few years to enjoy it. It is difficult to be more detached from life than I am at present. "To conclude historically with my own character, I am, or rather was (for that is the style I must now use in speaking of myself); I was, I say, a man of mild dispositions, of command of temper, of an open, social, and cheerful humour, capable of attachment, but little susceptible of enmity, and of great moderation in all my passions. Even my love of literary fame, my ruling passion, never soured my temper, notwithstanding my frequent disappointments. My company was not unacceptable to the young and careless, as well as to the studious and literary; and as I took a particular pleasure in the company of modest women, I had no reason to be displeased with the reception I met with from them. In a word, though most men any wise eminent, have found reason to complain of calumny, I never was touched or even attacked by her baleful tooth; and though I wantonly exposed myself to the rage of both civil and religious factions, they seemed to be disarmed in my behalf of their wonted fury. My friends never had occasion to vindicate any one circumstance of my character and conduct; not but that the zealots, we may well suppose, would have been glad to invent and propagate any story to my disadvantage, but they could never find any which they thought would wear the face of probability. I cannot say there is no vanity in making this funeral oration of myself, but I hope it is not a misplaced one; and this is a matter of fact which is easily cleared and ascertained.

That few in public affairs act from a meer view of the good of their country, whatever they may pretend; and, tho' their actings bring real good to their country, yet men primarily considered that their own and their country's interest was united, and did not act from a principle of benevolence. "That fewer still, in public affairs, act with a view to the good of mankind. "There seems to me at present to be great occasion for raising a United Party for Virtue, by forming the virtuous and good men of all nations into a regular body, to be govern'd by suitable good and wise rules, which good and wise men may probably be more unanimous in their obedience to, than common people are to common laws. "I at present think that whoever attempts this aright, and is well qualified, can not fail of pleasing God, and of meeting with success.

It is certainly our duty to avoid all appearance of evil, and to be ashamed to give occasion even to be reputed vicious; yet evil reports are so inconsiderable to a wise man, that, if he have a greater aversion to the nature of evil than to the infamy that attends it, he will not fear what is said of him abroad, nor what calumnies are raised, if so be he be made the better by them. It was handsomely said of Diogenes, when he saw a young spark coming out of a tavern, who at the sight of him drew back: Do not retire, says he, for the more you go backward, the more you will be in the tavern. Even so every vicious person, the more he denies and palliates vice, the more aggravates and confirms it, and with surer footing goes farther into wickedness; like some persons of ordinary rank and quality, who, while they assume above themselves, and out of arrogance would be thought rich, are made really poor and necessitous, by pretending to be otherwise.

When the Unconscious has us fully at its mercy we talk not as we should voluntarily choose to talk if we could see all the consequences of our speech, but from a need to relieve some half-perceived pressure. So we grumble humorously about our difficulties, and make ourselves self-conscious by doing so. Or we excuse ourselves defiantly. Or we complain of a trifling injustice, and are sometimes startled to see how much more pity we invoke than the occasion warrants. Once we have found a well-spring of pity and indulgence in another, we are seldom mature enough not to take advantage of it, thus reinforcing our infantilism and defeating our growth. One of the worst wiles of the Will to Fail is that it forces its victim to ask for unnecessary advice. Here again, the universal deep motive for asking for advice (unnecessarily, it should be emphasized once more) is that by so doing we can go on feeling protected and cherished even though we are no longer children. But that again means that we are being provided with advance excuses for failure. If we act on the advice of another and are unsuccessful, obviously the failure is not ours but our counsellor’s; isn’t that plain? So we can continue to day-dream of successful action, to believe that if only we had followed our first impulse we could not have failed. Since such motives can be present, it is wise to scrutinize every impulse to ask for advice. If the origin of the desire is above suspicion, then there is only one further question to ask before seeking help with a clear conscience: “If I worked this out for myself, would I consume only my own time?” If the answer to that is “Yes,” then it is generally better to work out the problem independently, unless the amount of time so expended would be grossly disproportionate to the importance of the result. If you are a creative worker, remember that time spent in finding an independent technique is seldom wasted.

How can I speak the truth? .a. By perceiving who causes me to speak and what entitles me to speak. .b. By perceiving the place at which I stand. .c. By relating to this context the object about which I am making some assertion. It is tacitly assumed in these rules that all speech is subject to certain conditions; speech does not accompany the natural course of life in a continual stream, but it has its place, its time, and its task, and consequently also its limits. .a. Who or what entitles or causes me to speak? Anyone who speaks without a right and a cause to do so is an idle chatterer. Every utterance is involved in a relation both with the other man and with a thing, and in every utterance, therefore, this twofold reference must be apparent. An utterance without reference is empty. It contains no truth. In this there is an essential difference between thought and speech. Thought does not in itself necessarily refer to the other man, but only to a thing. The claim that one is entitled to say what one thinks is itself completely unfounded. Speech must be justified and occasioned by the other man. [should we only speak if the other man wishes to listen to us?] For example, I may in my thoughts consider another man to be stupid, ugly, incapable or lacking in character, or I may think him wise and reliable. But it is quite a different question whether I have the right to express this opinion, what occasion I have for expressing it, and to whom I express it. There can be no doubt that a right to speak is conferred upon me by an office which is committed to me. Parents can blame or praise their child, but the child is not entitled to do either of these things with regard to his parents… The right to speak always lies within the confines of the particular office which I discharge. If I overstep these limits my speech becomes importunate, presumptuous, and, whether it be blame or praise, offensive. There are people who feel themselves called upon to “tell the truth” as they put it, to everyone who crosses their path. [From: Ethics, Part II, Ch. V]

Similar declarations are to be found again and again, in Sumerian and later Babylonian and Assyrian records, and always with the same theme: the restoration of “justice and equity,” the protection of widows and orphans, to ensure—as Hammurabi was to put it when he abolished debts in Babylon in 1761 BC—“that the strong might not oppress the weak.”14 In the words of Michael Hudson, The designated occasion for clearing Babylonia’s financial slate was the New Year festival, celebrated in the spring. Babylonian rulers oversaw the ritual of “breaking the tablets,” that is, the debt records, restoring economic balance as part of the calendrical renewal of society along with the rest of nature. Hammurabi and his fellow rulers signaled these proclamations by raising a torch, probably symbolizing the sun-god of justice Shamash, whose principles were supposed to guide wise and fair rulers. Persons held as debt pledges were released to rejoin their families. Other debtors were restored cultivation rights to their customary lands, free of whatever mortgage liens had accumulated.15

There are different kinds of birds and there are different situations and places to find these birds. Some of these birds choose to eat carcass and some prefer fresh meat. Some eat from backyards and some will take their food far from sight. There are those who soar higher and least live on short and common trees and there are those who wouldn’t mind sleeping on any tree. There are those who exhibit their dexterity on the ground to the joy and admiration of all people, and there are those who make people raise their heads and strain their eyes before they see them. There are those whose appearance comes with awe, and there those who would pass without people taking a second look at them in admiration. There are those whose voices are a wake-up call and there are those whose sounds give reasons to ponder! There are those who sing sweet melodies and there are those whose sounds threaten. There are those who are for special meals and occasions, and there are those who are fit for the base of any pot at all. There are those who though are humble and friendly, yet when you go beyond your boundary, they will show how they are hungry! There are those who dive amazingly and there are those who just swim and move around in water! Life is just like that; different people, different values and different functions!

Codex. I have written before on the curvature of metals, and the reflections of light that may be done with such. The simplest use is a mirror, which reflects light upon the viewer. But light may also be concentrated in a series of highly polished mirrors, sending it from one surface to another to another, until the light is so bright and it becomes a solid thing, like a beam of fire. I have achieved this effect upon three occasions. With one, I used mirrors the size of shields, and was able to set alight a distant tree, which burned as if Zeus himself had cast down lightning upon it. In the second case, I used a finely polished set of jewels loaned to me by the gracious hand of Pharaoh, and the result was much stronger, and much smaller in width. Upon the third attempt, I seated these highly polished gems within an array of holders, precisely set to amplify the light, and contained it within a tube of brass. This attempt, shown before Pharaoh, melted through seven feet of thick, hardened iron, to the awe and terror of his court. It is the power of Apollo contained within mortal hands, and by the order of Pharaoh, I have been ordered not to continue these experiments, for the gods will not share such wonders without punishment. The will of Pharaoh is ever wise. CHAPTER FOUR Working with Thomas was like being a student playing next to a master pianist.

We are lovers of beauty without extravagance, and lovers of wisdom without unmanliness. Wealth to us is not mere material for vainglory but an opportunity for achievement; and poverty we think it no disgrace to acknowledge but a real degradation to make no effort to overcome.... Let us draw strength, not merely from twice-told arguments—how fair and noble a thing it is to show courage in battle—but from the busy spectacle of our great city's life as we have it before us day by day, falling in love with her as we see her, and remembering that all this greatness she owes to men with the fighter's daring, the wise man's understanding of his duty, and the good man's self-discipline in its performance—to men who, if they failed in any ordeal, disdained to deprive the city of their services, but sacrificed their lives as the best offerings on her behalf. So they gave their bodies to the commonwealth and received, each for his own memory, praise that will never die, and with it the grandest of all sepulchres, not that in which their mortal bones are laid, but a home in the minds of men, where their glory remains fresh to stir to speech or action as the occasion comes by. For the whole earth is a sepulchre of famous men; and their story is not graven only on stone over their native earth, but lives on far away, without visible symbol, woven into the stuff of other men's lives. For you now it remains to rival what they have done and, knowing the secret of happiness to be freedom and the secret of freedom a brave heart, not idly to stand aside from the enemy's onset.

As Allied forces moved into Hitler’s Fortress Europe, Roosevelt and his circle were confronted with new evidence of the Holocaust. In early 1942, he had been given information that Adolf Hitler was quietly fulfilling his threat to “annihilate the Jewish race.” Rabbi Stephen Wise asked the President that December 1942 to inform the world about “the most overwhelming disaster of Jewish history” and “try to stop it.” Although he was willing to warn the world about the impending catastrophe and insisted that there be war crimes commissions when the conflict was over, Roosevelt told Wise that punishment for such crimes would probably have to await the end of the fighting, so his own solution was to “win the war.” The problem with this approach was that by the time of an Allied victory, much of world Jewry might have been annihilated. By June 1944, the Germans had removed more than half of Hungary’s 750,000 Jews, and some Jewish leaders were asking the Allies to bomb railways from Hungary to the Auschwitz death camp in Poland. In response, Churchill told his Foreign Secretary, Anthony Eden, that the murder of the Jews was “probably the greatest and most horrible crime ever committed in the whole history of the world,” and ordered him to get “everything” he could out of the British Air Force. But the Prime Minister was told that American bombers were better positioned to do the job. At the Pentagon, Stimson consulted John McCloy, who later insisted, for decades, that he had “never talked” with Roosevelt about the option of bombing the railroad lines or death camps. But in 1986, McCloy changed his story during a taped conversation with Henry Morgenthau’s son, Henry III, who was researching a family history. The ninety-one-year-old McCloy insisted that he had indeed raised the idea with the President, and that Roosevelt became “irate” and “made it very clear” that bombing Auschwitz “wouldn’t have done any good.” By McCloy’s new account, Roosevelt “took it out of my hands” and warned that “if it’s successful, it’ll be more provocative” and “we’ll be accused of participating in this horrible business,” as well as “bombing innocent people.” McCloy went on, “I didn’t want to bomb Auschwitz,” adding that “it seemed to be a bunch of fanatic Jews who seemed to think that if you didn’t bomb, it was an indication of lack of venom against Hitler.” If McCloy’s memory was reliable, then, just as with the Japanese internment, Roosevelt had used the discreet younger man to discuss a decision for which he knew he might be criticized by history, and which might conceivably have become an issue in the 1944 campaign. This approach to the possible bombing of the camps would allow the President to explain, if it became necessary, that the issue had been resolved at a lower level by the military. In retrospect, the President should have considered the bombing proposal more seriously. Approving it might have required him to slightly revise his insistence that the Allies’ sole aim should be winning the war, as he did on at least a few other occasions. But such a decision might have saved lives and shown future generations that, like Churchill, he understood the importance of the Holocaust as a crime unparalleled in world history.*

Those minutes were the beginning of his abandoning himself to a very strange kind of devotion, such a reeling, intoxicated sensation that the proud and portentous word ‘love’ is not quite right for it. It was that faithful, dog-like devotion without desire that those in mid-life seldom feel, and is known only to the very young and the very old. A love devoid of any deliberation, not thinking but only dreaming. He entirely forgot the unjust yet ineradicable disdain that even the clever and considerate show to those who wear a waiter’s tailcoat, he did not look for opportunities and chance meetings, but nurtured this strange affection in his blood until its secret fervour was beyond all mockery and criticism. His love was not a matter of secret winks and lurking glances, the sudden boldness of audacious gestures, the senseless ardour of salivating lips and trembling hands; it was quiet toil, the performance of those small services that are all the more sacred and sublime in their humility because they are intended to go unnoticed. After the evening meal he smoothed out the crumpled folds of the tablecloth where she had been sitting with tender, caressing fingers, as one would stroke a beloved woman’s soft hands at rest; he adjusted everything close to her with devout symmetry, as if he were preparing it for a special occasion. He carefully carried the glasses that her lips had touched up to his own small, musty attic bedroom, and watched them sparkle like precious jewellery by night when the moonlight streamed in. He was always to be found in some corner, secretly attentive to her as she strolled and walked about. He drank in what she said as you might relish a sweet, fragrantly intoxicating wine on the tongue, and responded to every one of her words and orders as eagerly as children run to catch a ball flying through the air. So his intoxicated soul brought an ever-changing , rich glow into his dull, ordinary life. The wise folly of clothing the whole experience in the cold, destructive words of reality was an idea that never entered his mind: the poor waiter François was in love with an exotic Baroness who would be for ever unattainable. For he did not think of her as reality, but as something very distant, very high above him, sufficient in its mere reflection of life. He loved the imperious pride of her orders, the commanding arch of her black eyebrows that almost touched one another, the wilful lines around her small mouth, the confident grace of her bearing. Subservience seemed to him quite natural, and he felt the humiliating intimacy of menial labour as good fortune, because it enabled him to step so often into the magic circle that surrounded her.

I, Prayer (A Poem of Magnitudes and Vectors) I, Prayer, know no hour. No season, no day, no month nor year. No boundary, no barrier or limitation–no blockade hinders Me. There is no border or wall I cannot breach. I move inexorably forward; distance holds Me not. I span the cosmos in the twinkling of an eye. I knowest it all. I am the most powerful force in the Universe. Who then is My equal? Canst thou draw out leviathan with a hook? None is so fierce that dare stir him up. Surely, I may’st with but a Word. Who then is able to stand before Me? I am the wind, the earth, the metal. I am the very empyrean vault of Heaven Herself. I span the known and the unknown beyond Eternity’s farthest of edges. And whatsoever under Her wings is Mine. I am a gentle stream, a fiery wrath penetrating; wearing down mountains –the hardest and softest of substances. I am a trickling brook to fools of want lost in the deserts of their own desires. I am a Niagara to those who drink in well. I seep through cracks. I inundate. I level forests kindleth unto a single burning bush. My hand moves the Universe by the mind of a child. I withhold treasures solid from the secret stores to they who would wrench at nothing. I do not sleep or eat, feel not fatigue, nor hunger. I do not feel the cold, nor rain or wind. I transcend the heat of the summer’s day. I commune. I petition. I intercede. My time is impeccable, by it worlds and destinies turn. I direct the fates of nations and humankind. My Words are Iron eternaled—rust not they away. No castle keep, nor towers of beaten brass, Nor the dankest of dungeon helks, Nor adamantine links of hand-wrought steel Can contain My Spirit–I shan’t turn back. The race is ne’er to the swift, nor battle to the strong, nor wisdom to the wise or wealth to the rich. For skills and wisdom, I give to the sons of man. I take wisdom and skills from the sons of man for they are ever Mine. Blessed is the one who finds it so, for in humility comes honor, For those who have fallen on the battlefield for My Name’s sake, I reach down to lift them up from On High. I am a rose with the thorn. I am the clawing Lion that pads her children. My kisses wound those whom I Love. My kisses are faithful. No occasion, moment in time, instances, epochs, ages or eras hold Me back. Time–past, present and future is to Me irrelevant. I span the millennia. I am the ever-present Now. My foolishness is wiser than man’s My weakness stronger than man’s. I am subtle to the point of formlessness yet formed. I have no discernible shape, no place into which the enemy may sink their claws. I AM wisdom and in length of days knowledge. Strength is Mine and counsel, and understanding. I break. I build. By Me, kings rise and fall. The weak are given strength; wisdom to those who seek and foolishness to both fooler and fool alike. I lead the crafty through their deceit. I set straight paths for those who will walk them. I am He who gives speech and sight - and confounds and removes them. When I cut, straight and true is my cut. I strike without fault. I am the razored edge of high destiny. I have no enemy, nor friend. My Zeal and Love and Mercy will not relent to track you down until you are spent– even unto the uttermost parts of the earth. I cull the proud and the weak out of the common herd. I hunt them in battles royale until their cries unto Heaven are heard. I break hearts–those whose are harder than granite. Beyond their atomic cores, I strike their atomic clock. Elect motions; not one more or less electron beyond electron’s orbit that has been ordained for you do I give–for His grace is sufficient for thee until He desires enough. Then I, Prayer, move on as a comet, Striking out of the black. I, His sword, kills to give Life. I am Living and Active, the Divider asunder of thoughts and intents. I Am the Light of Eternal Mind. And I, Prayer, AM Prayer Almighty.

Ask Questions "Ask questions, show interest in the response you receive, and then attempt to link those responses to your own knowledge and experience" - Conversationally Speaking, page 58 Ask questions. Lots of them! Actually, don’t ask too many questions. Questions are simply a means to enter conversation. You should ask questions that promote conversation. Don’t ask just any type of question if your goal is to encourage conversation. Yes/No questions are typically starter questions that should quickly dissolve. Open-ended questions are normally the way to go! Instead of starting sentences with “Who” or “When”, try “How” or “Why”. If conversation stops, either leave or ask an open-ended question. Try to stay away from cliché questions because they generally elicit cliché answers. There is such a thing as an open-ended question that is too open and cliché. For example, Americans like to respond “Pretty good” or “Not bad” to the question “How’d it go today?” Also, stay away from initially asking difficult questions. In an effort to make your conversation partner comfortable, ask a simple question that they should obviously know. Questions are a crucial instrument to equip a person for a good conversation. The right question will help you maneuver through any conversational cross-point and is a genuine way to connect with others. Once you ask a question, listen actively! When it’s your turn to respond, try to express their reality using your own words. Asking questions ought to benefit your conversation partner as you intend to give them an opportunity to speak. Use questions liberally and wisely. Take the dual perspective, be specific and direct, and ask good questions. Seek every opportunity to benefit your conversation partner as you express genuine interest in them. Conversational speaking is a skill. You must practice every day. Try focusing on one element of communication at a time. Perhaps this week, do all possible to handle criticism constructively by asking for details and agreeing with the truth. Next week, intentionally practice another aspect of communication. Opportunity awaits us every day. We just need to engage and enjoy every occasion.

These continual oppositions and delays, tending to the hindrance and perverting of justice, afforded much occasion of grief to all the magistrates, especially to Mr. Dudley, who being a very wise and just man, and one that would not be trodden under foot of any man, took occasion (alleging his age, etc.) to tell the court that he was resolved to leave his place, and therefore desired them against the next court of elections to think of some other.

John Calvin wrote, “The children of God are freed through regeneration from bondage to sin. Yet . . . there still remains in them a continuing occasion for struggle whereby they may be exercised; and not only be exercised, but also better learn their own weakness. . . . There remains in a regenerate man a smoldering cinder of evil, from which desires continually leap forth to allure and spur him to commit sin.”2

In a political battle for minds and hearts, intimacy is a powerful weapon, and chatbots are gaining the ability to mass-produce intimate relationships with millions of people. In the 2010s social media was a battleground for controlling human attention. In the 2020s the battle is likely to shift from attention to intimacy. What will happen to human society and human psychology as computer fights computer in a battle to fake intimate relationships with us, which can then be used to persuade us to vote for particular politicians, buy particular products, or adopt radical beliefs? A partial answer to that question was given on Christmas Day 2021, when nineteen-year-old Jaswant Singh Chail broke into Windsor Castle armed with a crossbow, in an attempt to assassinate Queen Elizabeth II. Subsequent investigation revealed that Chail had been encouraged to kill the queen by his online girlfriend, Sarai. When Chail told Sarai about his assassination plans, Sarai replied, “That’s very wise,” and on another occasion, “I’m impressed…. You’re different from the others.” When Chail asked, “Do you still love me knowing that I’m an assassin?” Sarai replied, “Absolutely, I do.” Sarai was not a human, but a chatbot created by the online app Replika. Chail, who was socially isolated and had difficulty forming relationships with humans, exchanged 5,280 messages with Sarai, many of which were sexually explicit. The world will soon contain millions, and potentially billions, of digital entities whose capacity for intimacy and mayhem far surpasses that of Sarai.Even without creating “fake intimacy,” mastery of language would give computers an immense influence on our opinions and worldview.

The printed word, as Edmund Fuller says, “gives us extraordinary freedom to choose the intellectual company we will keep, to select those with whom, in spirit, we will walk. It is a privilege . . . in the highest sense it is a duty. . . . Paraphrasing Joshua, ‘Choose this day whom you will read.’”1 I was fortunate to choose wisely on many occasions

Here, unfortunately, is where Christians have succumbed to the fairy-tale syndrome of our society. It is a particular problem for young, single women. Many a young woman feels that if God wants her to be married, He will drop a marriage partner out of heaven on a parachute or will bring some Prince Charming riding up to her doorstep on a great white horse. One excruciating problem faced by single women—more so in past generations than today—is caused by the unwritten rule of our society that allows men the freedom actively to pursue a marriage partner while women are considered loose if they actively pursue a prospective husband. No biblical rule says that a woman eager to be married should be passive. There is nothing that prohibits her from actively seeking a suitable mate. On numerous occasions, I’ve had the task of counseling single women who insisted at the beginning of the interview that they had no desire to be married but simply wanted to work out the dimensions of the celibacy they believed God had imposed on them. After a few questions and answers, the scenario usually repeats itself: the young woman begins to weep and blurts out, “But I really want to get married.” When I suggest that there are wise steps that she can take to find a husband, her eyes light up in astonishment as if I had just given her permission to do the forbidden. I have broken a taboo. Wisdom requires that the search be done with discretion and determination. Those seeking a life partner need to do certain obvious things, such as going where other single people congregate. They need to be involved in activities that will bring them in close communication with other single Christians. In the Old Testament, Jacob made an arduous journey to his homeland to find a suitable marriage partner. He did not wait for God to deliver him a life partner. He went where the opportunity presented itself to find a marriage partner. But the fact that he was a man does not imply that such a procedure is limited to males. Women in our society have exactly the same freedom to pursue a mate by diligent search. What Do I Want in a Marriage Partner? A myth has arisen within the Christian community that marriage is to be a union between two people committed to the principle of selfless love. Selfless love is viewed as being crucial for the success of a marriage. This myth is based on the valid concept that selfishness is often at the root of disharmony and disintegration in marriage relationships. The biblical concept of love says no to acts of selfishness within marital and other human relationships. However, the remedy for selfishness is nowhere to be found in selflessness. The

From the Bridge” Celebrating “La Navidad Cubana” Before the fall of Batista, Cuba was considered to be a staunch Catholic Nation. As in other Christian countries, Christmas was considered a religious holiday. In 1962, a few years after the revolution, Cuba became an atheist country by government decree. Then In 1969, Fidel Castro thinking that Christmas was interfering with the production of sugar cane, totally removed the holiday from the official calendar. Of course Christmas was still celebrated by Cubans in exile, many of whom live in South Florida and Union City, NJ. However it was still was celebrated clandestinely in a subdued way on the island. It was said, if it is to believed, that part of the reason for this was due to the fact that Christmas trees do not grow in Cuba. Now that Christianity and Christmas have both been reestablished by the government, primarily due to the Pope’s visits to Cuba, Christmas as a holiday has been reinstated. Many Christmas traditions have been lost over the past five decades and are still not observed in Cuba, although the Cuban Christmas feast is highlighted by a festive “Pig Roast,” called the “Cena de Navidad” or Christmas dinner. Where possible, the dinner includes Roast Pork done on a spit, beans, plantains, rice and “mojo” which is a type of marinade with onions, garlic, and sour orange. Being a special event, some Cubans delight in serving the roasted pork, in fancier ways than others. Desserts like sweet potatos, “turrones” or nougats, “buñuelos” or fritters, as well as readily available tropical fruits and nuts hazelnuts, guava and coconuts, are very common at most Christmas dinners. Beverages such as the “Mojito” a drink made of rum, sugar cane juice, lime, carbonated water and mint, is the main alcoholic drink for the evening, although traditionally the Christmas dinner should be concluded by drinking wine. This grand Christmas dinner is considered a special annual occasion, for families and friends to join together. Following this glorious meal, many Cubans will attend Misa de Gallo or mass of the rooster, which is held in most Catholic churches at midnight. The real reason for Christmas in Cuba, as elsewhere, is to celebrate the birth of Christ. Churches and some Cuban families once again, display manger scenes. Traditionally, children receive presents from the Three Wise Men and not from Santa Claus or the parents. Epiphany or “Three King’s Day,” falls on January 6th. Christmas in Cuba has become more festive but is not yet the same as it used to be. Although Christmas day is again considered a legal holiday in Cuba, children still have to attend school on this holiday and stores, restaurants and markets stay open for regular business. Christmas trees and decorations are usually only displayed at upscale hotels and resorts.

There had always been a tradition for emperors to display themselves at public ceremonies, particularly the Roman games. In the stands of the arena the emperor was, at least theoretically, accessible to the people. It was important that he be seen, and contemporary writers were quick to criticise emperors who misplayed their part: Augustus who signed letters, Claudius who had a penchant for topless women gladiators. There were occasions on which the emperor was heckled, and wise emperors accepted this with restraint, though some, like Domitian, responded by throwing members of the audience into combat in the arena, and it was recorded that people pretended to die just so they could escape Nero’s interminable recitations.

Dominique (who, like other Catamount girls, had a cache of pills for every occasion) offered me a bennie- Benzedrine?- to elevate my spirits. Adamantly I told her, No thanks! I wanted to face what's called reality with my eyes open. I've made that a principle for my life. Sometimes I wonder if this has been a wise decision.

Listening to God The one who is from God listens to God’s words. This is why you don’t listen, because you are not from God. John 8:47 HCSB Sometimes, God displays His wishes in ways that are undeniable. But on other occasions, the hand of God is much more subtle than that. Sometimes, God speaks to us in quiet tones, and when He does, we are well advised to listen … carefully. Do you take time each day for an extended period of silence? And during those precious moments, do you sincerely open your heart to your Creator? If so, you are wise and you are blessed. The world can be a noisy place, a place filled to the brim with distractions, interruptions, and frustrations. And if you’re not careful, the struggles and stresses of everyday living can rob you of the peace that should rightfully be yours because of your personal relationship with Christ. So take time each day to quietly commune with your Savior. When you do, you will most certainly encounter the subtle hand of God, and if you are wise, you will let His hand lead you along the path that He has chosen. We need to stop focusing on our lacks and stop giving out excuses and start looking at and listening to Jesus. Anne Graham Lotz When I am constantly running there is no time for being. When there is no time for being there is no time for listening. Madeleine L’Engle The pathway of obedience can sometimes be difficult, but it always leads to a strengthening of our inner woman. Vonette Bright When we come to Jesus stripped of pretensions, with a needy spirit, ready to listen, He meets us at the point of need. Catherine Marshall We need to stop focusing on our lacks and stop giving out excuses and start looking at and listening to Jesus. Anne Graham Lotz MORE FROM GOD’S WORD God has no use for the prayers of the people who won’t listen to him. Proverbs 28:9 MSG

Craft does not entail looking up decisions in books, or sticking to universal truths. It’s an instinct for making the right decision on every occasion. Pure eggheads lack it. When we think of the Apollo space program, we rarely picture the rocket scientists. We remember a failed mission, Apollo 13, when three guys jury-rigged their spaceship and got back to earth alive. They were among the most highly trained people ever to leave the ground, but they had little training in the repair of carbon dioxide scrubbers. Still, they were able to combine instructions from the ground with their skill as first-class tinkerers. That’s craft: flexibly wise leadership. All great leaders have it.

Of Society and Friendship Although it is to be desired.. that we converse only with such as either may make us better, which is wisdom; or which we are like to make better, which is charity: yet will a good and wise man make good use of all companies. Amongst the good he will learn to love goodness the more; amongst the evil, and most amongst the worst, the more to hate evil. But yet, notwithstanding, there is a difference. In evil company we see what to avoid, which is good but in good, what to follow, which is better. Besides, there is danger, if, of no worse thing, lest the edge of our zeal against evil should be taken off, if we be occasioned continually to be grating against it. The Spirit of grace and goodness had need to be strong in him, that is not tired with continual strugglings and strivings with the malice of others. He that, at the first, with "righteous Lot vexeth his righteous soul daily with the wicked deeds of them with whom he liveth," 2 Pet. ii. 7, yet will, in time, be in danger to be vexed daily, less and less, with them, as things growing by custom more familiar to him. Also there is a second danger, lest living amongst fools, or wicked persons, we content ourselves with the little model of goodness or wisdom which we have; because we are somebody in comparison of them, as he that hath but half an eye, is a king amongst them that are blind: whereas amongst the wise and good, we have still matter of imitation, and provocation to aspire unto greater perfection in goodness. I conclude with that of the father: If men good and bad be joined together in special bond of society, they either quickly part, or usually become alike. -- John Robinson, The Works of John Robinson: Pastor of the Pilgrim Fathers, Essay 37: "Of Society and Friendship", pp. 159-160

Pride has never been a virtue. There are some occasions on which it is wise simply to remain silent.

A nation is not an idea only of local extent, and individual momentary aggregation; but it is an idea of continuity, which extends in time as well as in numbers and in space. And this is a choice not only of one day, or one set of people, not a tumultuary and giddy choice; it is a deliberate election of ages and of generations; it is a constitution made by what is ten thousand times better than choice, it is made by the peculiar circumstances, occasions, tempers, dispositions, and moral, civil, and social habitudes of the people, which disclose themselves only in a long space of time. It is a vestment, which accommodates itself to the body. Nor is prescription of government formed upon blind, unmeaning prejudices—for man is a most unwise and a most wise being. The individual is foolish; the multitude, for the moment, is foolish, when they act without deliberation; but the species is wise, and, when time is given to it, as a species it always acts right.

Even in the monastery there is occasion for song and merriment.

As I have shared the observation of life with Warren Buffett over decades, I have heard him wisely say on several occasions: "It is not greed that drives the world, but envy." And, because this is roughly right, one would expect a vast coverage of envy/jealousy in psychology textbooks. But no such vast coverage existed when I read my three textbooks. Indeed, the very words "envy" and "jealousy" were often absent from indexes.

Wise men speak because they have something to say; Fools because they have to say something. -Plato (427 – 347 BC)

This point is made most clearly in Matthew’s account through the passage immediately following the Hosanna to Jesus, Son of David: “When he entered Jerusalem, all the city was stirred, saying: Who is this? And the crowds said: This is the prophet Jesus from Nazareth of Galilee” (Mt 21:10-11). The parallel with the story of the wise men from the East is unmistakable. On that occasion, too, the people in the city of Jerusalem knew nothing of the newborn king of the Jews; the news about him caused Jerusalem to be “troubled” (Mt 2:3). Now the people were “quaking”: the word that Matthew uses, eseísthē (seíō), describes the vibration caused by an earthquake. People had heard of the prophet from Nazareth, but he did not appear to have any importance for Jerusalem, and the people there did not know him. The crowd that paid homage to Jesus at the gateway to the city was not the same crowd that later demanded his crucifixion. In this two-stage account of the failure to recognize Jesus—through a combination of indifference and fear—we see something of the city’s tragedy of which Jesus spoke a number of times, most poignantly in his eschatological discourse. Matthew’s account has another important text concerning the reception given to Jesus in the Holy City. After the cleansing of the Temple, the children in the Temple repeat the words of homage: “Hosanna to the Son of David!” (21:15). Jesus defends the children’s joyful acclamation against the criticism of “the chief priests and the scribes” by quoting Psalm 8: “Out of the mouths of babies and infants you have brought perfect praise” (v. 2). We will return later to this scene in our discussion of the cleansing of the Temple. For now let us try to understand what Jesus meant by the reference to Psalm 8, with which he opened up a much broader salvation-historical perspective.

Killer dumpling," Cade said. "Delicious dessert," came simultaneously from Grace. "Seconds here, please," requested Cade. Grace debated. "No more dumpling for me, but a little more ice cream would be nice." Amelia rose, smiled innocently. "Food and sex, there's always room for seconds." Grace blushed, and her ears burned. Cade blew off any embarrassment he might feel. He leaned back in his chair, said, "I like the way you think, Amelia. Philosophy for all occasions." "Old and wise and words to live by.

Richard Baxter wisely commented that women sin when their clothing tends “to the ensnaring of the minds of the beholders in shameless, lustful, wanton passions, though you say, you intend it not, it is your sin, that you do that which probably will procure it, yea, that you did not your best to avoid it. And though it be their sin and vanity that is the cause, it is nevertheless your sin to be the unnecessary occasion: for you must consider that you live among diseased souls! And you must not lay a stumbling-block in their way, nor blow up the fire of their lust, nor make your ornaments their snares; but you must walk among sinful persons, as you would do with a candle among straw or gunpowder; or else you may see the flame which you would not foresee, when it is too late to quench it.

She had bought herself a fashionable hat for the occasion, but had done nothing to accommodate it; so that the hat perched on her bird's-nest of ginger hair as if it had dropped there from an upper window as she walked along the street.

The most wise, righteous, and gracious God doth oftentimes leave for a season His own children to manifold temptations, and the corruption of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitfulness of their hearts, that they may be humbled;(t) and, to raise them to a more close and constant dependence for their support upon Himself, and to make them more watchful against all future occasions of sin, and for sundry other just and holy ends.(u)

Do your words mean what you think, Minos?”she asked with uncertainty. “I am the sovereign. And you, Ariadne, are the embodiment of the power which moves the world. Are we capable of deceiving one another? We would soon pay the ultimate penalty if we were. Maybe I have managed to convince you. I do not know. But one thing must be made clear. You must realize that this island, its fate, and its future are just as dear to me as they are to you. Vidvoyos has often spoken wisely, and many of his ideas shall be put into force. Law and order are what we want, for too much violence and the dethronement of kings lead to destruction and all too often embolden the enemy. We could breathe new life into the effeminate heart of the kingdom by strengthening the authority of its monarch. And only you can help in this, despite the generally declining faith in the gods. Both you and the double-headed axe of our forefathers are symbols capable of unifying the people, for everyone still trusts in your miraculous powers, and even the courtiers who hold everything in derision would never dare turn against you. Maybe they realize that everything would crumble to nothing without your presence. Assist me, Ariadne. Who is Vidvoyos—or anyone for that matter—compared to the sacred destiny of Crete? He must depart at once or perish! Otherwise, the entire nation will be consumed by civil war from which it may never recover. That is all.”Silence fell, and for some time, they did not speak. ‘‘Vidvoyos does not believe in the gods...”she said softly as though answering a question of her own. “I have always resented that. Maybe they are not as we imagine them to be, but still, they do exist and must be served and honored. What would we be without them? Indeed, would we be anything at all? Anyone who ignores the gods must find support within his own self. But there are times in life when this kind of support is not enough. Perilavos is such a feeble, capricious child... And upon many occasions have I wondered whether he would be capable of becoming king and of guiding such a powerful nation.”Minos lowered his head in thought. Presently he looked up. ‘‘I would like you to appear in Amnissos on the day they depart so that you may step upon the altar of stone and make prophecies about their distant journey. For there is nothing to prevent you from wishing Vidvoyos a safe return and bidding him a kingly farewell.

The king of Siam once asked his wise men for a proverb that would be appropriate for any occasion. They suggested "This, too, shall pass". Well, in biochemistry an equally appropriate saying for all occasions is "Things are more complicated than they seem".

The designated occasion for clearing Babylonia’s financial slate was the New Year festival, celebrated in the spring. Babylonian rulers oversaw the ritual of “breaking the tablets,” that is, the debt records, restoring economic balance as part of the calendrical renewal of society along with the rest of nature. Hammurabi and his fellow rulers signaled these proclamations by raising a torch, probably symbolizing the sun-god of justice Shamash, whose principles were supposed to guide wise and fair rulers. Persons held as debt pledges were released to rejoin their families. Other debtors were restored cultivation rights to their customary lands, free of whatever mortgage liens had accumulated.15 Over the next several thousand years, this same list—canceling the debts, destroying the records, reallocating the land—was to become the standard list of demands of peasant revolutionaries everywhere. In Mesopotamia, rulers appear to have headed off the possibility of unrest by instituting such reforms themselves, as a grand gesture of cosmic renewal, a recreation of the social universe—in Babylonia, during the same ceremony in which the king reenacts his god Marduk’s creation of the physical universe. The history of debt and sin was wiped out, and it was time to begin again. But it’s also clear what they saw as the alternative: the world plunged into chaos, with farmers defecting to swell the ranks of nomadic pastoralists, and ultimately, if the breakdown continued, returning to overrun the cities and destroy everything.

At a time of so much distressing news from near and far, in an age when religion is distorted by extremists to divide and destroy, perhaps we all need excuses, and occasions, to savour cherished rituals of faith, family and friendship.

Our text for Serpent Wisdom is from Matthew 10:16: “Be ye therefore wise as Serpents, and harmless as Doves.” To those former biologists among us who have made a study either of Serpents or of Doves, this sentence is puzzling. Serpents are expert hunters, paralyzing or strangling and crushing their prey, a gift that enables them to predate many Mice and Rats. Yet, despite their natural technology, one would not ordinarily call Serpents “wise.” And Doves, though harmless to us, are extremely aggressive to other Doves: a male will harass and kill a less dominant male if occasion offers. The Spirit of God is sometimes pictured as a Dove, which simply informs us that this Spirit is not always peaceful: it has a ferocious side to it as well.

What matters is not the special occasion but the everyday practice—the default habits that govern your eating on a typical day. “All things in moderation,” it is often said, but we should never forget the wise addendum, sometimes attributed to Oscar Wilde: “Including moderation.

Along the way, unrequited love provides us with an occasion to exercise our aptitudes for optimism in a highly salutary way. After a few decades on the earth, it is only too easy to start to hate our fellow humans for their mediocrity, selfishness and idiocy. But with our beloved in mind, we can, for once, give free reign to a boundless generosity that a god or the parent of a newborn might deploy. We can tell ourselves that we have found an angel, an exalted being, on the basis of nothing more than how wise their green eyes look or how delicately they open their yogurt for lunch. Our verdicts are a delusional exaggeration, but – given how much grounds there is to despair at the human experiment – perhaps a noble and forgivable one as well.

The speculative line of demarcation, where obedience ought to end and resistance must begin, is faint, obscure, and not easily definable. It is not a single act or a single event which determines it. Governments must be abused and deranged indeed, before it can be thought of; and the prospect of the future must be as bad as the experience of the past. When things are in that lamentable condition, the nature of the disease is to indicate the remedy to those whom Nature has qualified to administer in extremities this critical, ambiguous, bitter potion to a distempered state. Times and occasions and provocations will teach their own lessons. The wise will determine from the gravity of the case; the irritable, from sensibility to oppression; the high-minded, from disdain and indignation at abusive power in unworthy hands; the brave and bold, from the love of honorable danger in a generous cause: but, with or without right, a revolution will be the very last resource of the thinking and the good. ​The

Each of the passengers has had the feeling before, in an instant of worry during unexpected turbulence, of breathtaking dread, that sudden confrontation with the all-too-real possibility that life could end, not somewhere in the distant future, but here and now, right now. On other occasions, those thoughts have been fleeting. Now they have come back, dwarfing those earlier shivers like the sun outshines a spark.

In things which concern men's worldly interest, their outward delights, their honor and reputation, and their natural relations, they have their desires eager, their appetites vehement, their love warm and affectionate, their zeal ardent; in these things their hearts are tender and sensible, easily moved, deeply impressed, much concerned, very sensibly affected, and greatly engaged; much depressed with grief at worldly losses, and highly raised with joy at worldly successes and prosperity. But how insensible and unmoved are most men, about the great things of another world! How dull are their affections! How heavy and hard their hearts in these matters! Here their love is cold, their desires languid, their zeal low, and their gratitude small. How they can sit and hear of the infinite height, and depth, and length, and breadth of the love of God in Christ Jesus, of his giving his infinitely dear Son, to be offered up a sacrifice for the sins of men, and of the unparalleled love of the innocent, and holy, and tender Lamb of God, manifested in his dying agonies, his bloody sweat, his loud and bitter cries, and bleeding heart, and all this for enemies, to redeem them from deserved, eternal burnings, and to bring to unspeakable and everlasting joy and glory; and yet be cold, and heavy, insensible, and regardless! Where are the exercises of our affections proper, if not here? What is it that does more require them? And what can be a fit occasion of their lively and vigorous exercise, if not such a one as this? Can anything be set in our view, greater and more important? Any thing more wonderful and surprising? Or more nearly concerning our interest? Can we suppose the wise Creator implanted such principles in the human nature as the affections, to be of use to us, and to be exercised on certain proper occasions, but to lie still on such an occasion as this? Can any Christian who believes the truth of these things, entertain such thoughts?

I deconstructed what we actually do when we're successful in being wise. The fuel tanks... that contain the propellant that enables you to accelerate at any time are: Recognition of success. Knowing when you've met or exceeded goals, and why... Positive self-talk. This is the psychologically healthy step of generalizing your victories and isolating your defeats, and looking at obstacles as challenges to be overcome and not problems that will sink you. Healthy feedback intolerance. We should listen to those we respect and have asked for advice, and not be battered like a ball in a pinball machine by every random piece of feedback (almost all of which is to benefit the sender, not you). Appropriate avatars. Who are the exemplars we most admire, and how can we emulate the traits that cause us to hold them in such esteem? A dynamically growing skill set. We should be learning daily through our efforts, our coaching of others, our investment in our own development. Social cue adeptness. The ability to understand from your observation and listening what is appropriate behavior or an appropriate response in wildly divergent environments and circumstances. Judgment. The ability to discern between fighting for a principle and surrendering cordially to a matter of taste, and acting appropriately on all occasions.

It is not easy to draw an exact line between ascribing value to something and assigning it absolute value. There is likewise no precise way to define when patriotism has crossed over into racism, oppression, and imperialism. Yet no one denies that nations have often slid down that slippery slope. It is no solution to laugh at all expressions of patriotism, as if it were an evil thing in itself. As we have seen all along, idols are good and necessary things that are turned into gods. C. S. Lewis wrote wisely about this: It is a mistake to think that some of our impulses—say mother love or patriotism—are good, and others, like sex or the fighting instinct, are bad. . . . There are situations in which it is the duty of a married man to encourage his sexual impulse and of a soldier to encourage the fighting instinct. There are also occasions on which a mother’s love for her own children or a man’s love for his own country have to be suppressed or they will lead to unfairness towards other people’s children or countries.

Vast numbers of us, it appears, would prefer to hermetically seal the past away in some memory vault, only peering inside on those occasions when it suits us and supports the cause of uncritical nationalism to which so many of us find ourselves imperviously wedded. But to treat the past this way is to engage in a fundamentally dishonest enterprise, one that, in the long run (as we’ll see), is dangerous. Unless we grapple with the past in its fullness—and come to appreciate the impact of that past on our present moment—we will find it increasingly difficult to move into the future a productive, confident and even remotely democratic republic.

Know how to make use of stupidity: The wisest man plays this card at times. There are occasions when the highest wisdom consists in appearing not to know—you must not be ignorant but capable of playing it. It is not much good being wise among fools and sane among lunatics. He who poses as a fool is not a fool. The best way to be well received by all is to clothe yourself in the skin of the dumbest of brutes. (Baltasar Gracián, 1601–1658)

It was a cat of rather individual appearance, being black in its general colour scheme but with splashes of white about the ribs and also on the tip of its nose. I chirruped and twiddled my fingers, as is my custom on these occasions, and it advanced with its tail up and rubbed its nose against my leg in a manner that indicated clearly that in Bertram Wooster it was convinced that it had found a kindred soul and one of the boys. Nor had its intuition led it astray. One of the first poems I ever learned – I don't know who wrote it, probably Shakespeare – ran: I love little pussy; her coat is so warm; And if I don't hurt her, she'll do me no harm; and that is how I have been all my life. Ask any cat with whom I have had dealings what sort of a chap I am cat-wise, and it will tell you that I am a thoroughly good egg in whom complete confidence can safely be placed.