Orient Express Quotes

The impossible could not have happened, therefore the impossible must be possible in spite of appearances.

If you confront anyone who has lied with the truth, he will usually admit it - often out of sheer surprise. It is only necessary to guess right to produce your effect.

But I know human nature, my friend, and I tell you that, suddenly confronted with the possibility of being tried for murder, the most innocent person will lose his head and do the most absurd things.

What's wrong with my proposition?" Poirot rose. "If you will forgive me for being personal-I do not like your face, M. Ratchett.

At the small table, sitting very upright, was one of the ugliest old ladies he had ever seen. It was an ugliness of distinction - it fascinated rather than repelled.

I like to see an angry Englishman," said Poirot. "They are very amusing. The more emotional they feel the less command they have of language.

The body—the cage—is everything of the most respectable—but through the bars, the wild animal looks out.

I am not one to rely upon the expert procedure. It is the psychology I seek, not the fingerprint or the cigarette ash.

You've a pretty good nerve," said Ratchett. "Will twenty thousand dollars tempt you?" It will not." If you're holding out for more, you won't get it. I know what a thing's worth to me." I, also M. Ratchett." What's wrong with my proposition?" Poirot rose. "If you will forgive me for being personal - I do not like your face, M. Ratchett," he said.

You put the small thief in prison, but the big thief lives in a palace.

Some of us, in the words of the divine Greta Garbo, want to be alone.

The impossible cannot have happened, therefore the impossible must be possible in spite of appearances.

How fast you go. You arrive at a conclusion much sooner than I would permit myself to do.

As you yourself have said, what other explanation can there be?' Poirot stared straight ahead of him. 'That is what I ask myself,' he said. 'That is what I never cease to ask myself.

I have learned to save myself useless emotion.

You are the patient one, Mademoiselle,' said Poirot to Miss Debenham. She shrugged her shoulders slightly. 'What else can one do?' You are a philosopher, Mademoiselle.' That implies a detached attitude. I think my attitude is more selfish. I have learned to save myself useless emotion.

Look at what’s happening! No one on these calls wants to own any of this, because it’s so obviously bad! It’s like a reverse Murder on the Orient Express. Everyone wants it dead, nobody wants to stab it!

All around us are people, of all classes, of all nationalities, of all ages. For three days these people, these strangers to one another, are brought together. They sleep and eat under one roof, they cannot get away from each other. At the end of three days they part, they go their several ways, never, perhaps, to see each other again.

Presenting leadership as a list of carefully defined qualities (like strategic, analytical, and performance-oriented) no longer holds. Instead, true leadership stems from individuality that is honestly and sometimes imperfectly expressed.... Leaders should strive for authenticity over perfection.

The happiness of one man and one woman is the greatest thing in all the world.

What's wrong with my proposition?" Poirot rose. "If you will forgive me for being personal - I do not like your face.

I believe, Messieurs, in loyalty---to one's friends and one's family and one's caste.

You belong to the League of Nations?’ ‘I belong to the world, Madame,’ said Poirot dramatically.

And yet," said Poirot, "suppose an accident-" "Ah, no, my friend-" "From your point of view it would be regrettable, I agree. But nevertheless let us just for one moment suppose it. Then, perhaps, all these here are linked together - by death.

Because, you see, if the man were an invention—a fabrication—how much easier to make him disappear!

Then there are some minor points that strike me as suggestive - for instance, the position of Mrs. Hubbard's sponge bag, the name of Mrs. Armstrong's mother, the detective methods of Mr. Hardman, the suggestion of Mr. MacQueen that Ratchett himself destroyed the charred note we found, Princess Dragomiroff's Christian name, and a grease spot on a Hungarian passport.

I had always wanted to go on the Orient Express, but that I’d sort of consider it a wasted opportunity if a murder didn’t happen. It’s not that I’m particularly bloodthirsty, it’s just that I have standards

C’est une femme,” said the chef de train again. “Women are like that. When they are enraged they have great strength.” He nodded so sagely that everyone suspected a personal experience of his own.

The great trains are going out all over Europe, one by one, but still, three times a week, the Orient Express thunders superbly over the 1,400 miles of glittering steel track between Istanbul and Paris. Under the arc-lights, the long-chassied German locomotive panted quietly with the labored breath of a dragon dying of asthma. Each heavy breath seemed certain to be the last. Then came another.

He was at the stage of a meal when one becomes philosophic.

A worldview is a commitment, a fundamental orientation of the heart, that can be expressed as a story or in a set of presuppositions (assumptions which may be true, partially true or entirely false) which we hold (consciously or subconsciously, consistently or inconsistently) about the basic constitution of reality, and that provides the foundations on which we live and more and have our being.

A ridiculous-looking little man. The sort of little man one could never take seriously.

She thought for the first time, with happiness: perhaps I have a life in people's minds when I am not there to be seen or talked to.

Vi pripadate Ligi naroda? -Ja pripadam cijelom svijetu, madame, reče Poirot dramatično.

Hercule Poirot addressed himself to the task of keeping his moustaches out of the soup.

If you will forgive me for being personal—I do not like your face, M. Ratchett,

She was proud of her power of prophecy, though she had not yet lived to see any of her prophecies fulfilled.

Lo imposible no puede haber sucedido; por tanto, lo imposible tiene que ser posible, a pesar de las apariencias.

If you wish to catch a rabbit you put a ferret into the hole, and if the rabbit is there he runs.

Women are like that. When they are enraged they have great strength.

It is often by a trivial, even an anecdotal decision, that we direct our activities into a certain channel, and thus determine which of the potential expressions of our individuality become manifest. Usually we know nothing of the ultimate orientation or of the outlet toward which we travel, and the stream sweeps us to a formula of life from which there is no returning. Every decision is like a murder, and our march forward is over the stillborn bodies of all our possible selves that will never be.

The kind of poem I produced in those days was hardly anything more than a sign I made of being alive, of passing or having passed, or hoping to pass, through certain intense human emotions. It was a phenomenon of orientation rather than of art, thus comparable to stripes of paint on a roadside rock or to a pillared heap of stones marking a mountain trail. But then, in a sense, all poetry is positional: to try to express one's position in regard to the universe embraced by consciousness, is an immemorial urge. Tentacles, not wings, are Apollo's natural members. Vivian Bloodmark, a philosophical friend of mine, in later years, used to say that while the scientist sees everything that happens in one point of space, the poet feels everything that happens in one point of time.

When there was a choice between love of a woman and hate of a man, her mind could cherish only one emotion, for her love might be a subject for laughter, but no one ever had ever mocked her hatred.

For the train, like life, must go on until it reaches its destination. You might not always like what you see out of the window, but if you pull down the blind, you will miss the beauty as well as the ugliness.

If you will forgive me for being personal - I do not like your face

I suppose I saw photos of him in the papers, but I wouldn’t recognize my own mother when a press photographer had done with her.

Well, you can't go about having blood feuds and stabbing each other like Crosicans or the Mafia," said the Colonel. "Say what you like, trial by jury is a sound system

In fact,' said Poirot, 'she stabbed him in the dark, not realising that he was dead already, but somehow deduced that he had a watch in his pyjama pocket, took it out, put back the hands blindly and gave it the requisite dent.

Intimacy with one person could do this-empty the world of friendships, give a distaste for women's kisses and their bright chatter, make the ordinary world a little unreal and very uninteresting.

Art is the creation of beauty; it is the expression of thought or feeling in a form that seems beautiful or sublime, and therefore arouses in us some reverberation of that primordial delight which woman gives to man, or man to woman.

Are you really a detective, then?” “At your service, Madame.” “I thought there were no detectives on the train when it passed through Yugo-Slavia—not until one got to Italy.” “I am not a Yugo-Slavian detective, Madame. I am an international detective.” “You belong to the League of Nations?” “I belong to the world, Madame,” said Poirot dramatically.

Coffee, then, Madame. You need some stimulant.

He chews the gum which I believe is not done in good circles.

Is no one incapable of murder?

‎His lips felt dry with a literal thirst for righteousness, which was like a glass of ice-cold water on a table in another man's room.

If there is a God, she thought, music must be his language.

Como buen inglés, es muy reservado y tiene una pobre opinión de los norteamericanos, y ninguna en absoluto de los de cualquiera otra nacionalidad.

At a small table, sitting very upright, was one of the ugliest old ladies he had ever seen. It was an ugliness of distinction—it fascinated rather than repelled.

I’ll break every bone in your damned body, you dirty little whippersnapper,” he said.

If your organization is not formally committed to a policy of nondiscrimination based on sexual orientation, gender identity, and gender expression or gender presentation in its employment practices, you should not expect lesbian, gay, bisexual, transgender, gender-nonconforming, queer, and/or questioning patients and families to feel safe seeking out your services.

A woman must have a thorough knowledge of music, singing, drawing, dancing, and the modern languages; she must be well trained in the fighting styles of the Kyoto masters and the modern tactics and weaponry of Europe. And besides all this, she must possess a certain something in her air and manner of walking, the tone of her voice, her address and expressions, or the word will be but half-deserved. All this she must possess, and to all this she must yet add something more substantial, in the improvement of her mind by extensive reading, meditation, and Oriental discipline.

Could she really do it? Could she really go all that way by herself? Yes, she whispered, of course you can do it: you’re thirty-eight years old and you’re not going to the moon, just to Baghdad. The word sounded the way a shiver felt. At the dinner party in London it had been a shiver of excitement, but now it held a frisson of dread.

According to my previous belief system, being a Christian and homosexual was not only incompatible; like heaven and hell, they were in absolute opposition. The constant conflict of being one person inside but presenting another on the outside for twenty-two years eventually took its toll. The messages I got were loud and clear. Never ever admit to yourself or anyone who you are. Hide it, kill it, eradicate it, heal it, deliver it, break it, suppress it, deny it, marry it to a woman, heterosexualize it, therapy it, anything and everything, but whatever you do don’t stand up one day and say “I am gay” because that will mean the end. I spent most of my life trying to destroy the real me, doing all I could to ensure he never found expression. A suicide of the soul, identity and meaning. When you finally embrace the gift of your sexual orientation it IS the end; the end of shame, fear and oppression. You leave the darkness of the closet and begin a life of honesty, authenticity and freedom.

Nearly all ancient peoples worshiped sex in some form and ritual, and not the lowest people but the highest expressed their worship most completely [...]. The sexual character and functions of primitive deities were held in high regard, not through any obscenity of mind, but through a passion for fertility in women and in the earth. Certain animals, like the bull and the snake, were worshiped as apparently possessing or symbolizing in a high degree the divine power of reproduction. The snake in the story of Eden is doubtless a phallic symbol, representing sex as the origin of evil, suggesting sexual awakening as the beginning of the knowledge of good and evil, and perhaps insinuating a certain proverbial connection between mental innocence and bliss.

The best sentences orient us, like stars in the sky, like landmarks on a trail. They remain the test, whether or not to read something. The most compelling narrative, expressed in sentences with which I have no chemical reaction, or an adverse one, leaves me cold. In fiction, plenty do the job of conveying information, rousing suspense, painting characters, enabling them to speak. But only certain sentences breathe and shift about, like live matter in soil. The first sentence of a book is a handshake, perhaps an embrace. Style and personality are irrelevant. They can be formal or casual. They can be tall or short or fat or thin. They can obey the rules or break them. But they need to contain a charge. A live current, which shocks and illuminates.

Society is a machine of machines, a system that runs on precondition, customs, rules and laws that are either expressed openly or maintained in the closet, one, like the one in the United States that is constantly changing to accommodate some variations of the machinated selves and its affections as in race, gender, sexual orientations etc which are also mostly preconditions of the machine. Again, I ask. Who are you?

Expressive arts therapy--the purposeful application of art, music, dance/movement, dramatic enactment, creative writing, and imaginative play--is a non-verbal way of self-expression of feelings and perceptions. More importantly, they are action-oriented and tap implicit, embodied experiences of trauma that can defy expression through verbal therapy or logic.

En voiture, Monsieur,’ said the Wagon Lit conductor.

She was, he judged, the kind of young woman who could take care of herself with perfect ease wherever she went. She had poise and efficiency.

The murderer is with us—on the train now….

You console me a little, but only a little,’ said Poirot.

Poirot's eyes opened. "That is great ferocity," he said. "It is a woman," said the chef de train, speaking for the first time. "Depend upon it, it was a woman. Only a woman would stab like that." Dr. Constantine screwed up his face thoughtfully. "She must have been a very strong woman," he said. "It is not my desire to speak technically-that is only confusing; but I can assure you that two of the blows were delivered with such forces as to drive them through hard belts of bone and muscle." "It was clearly not a scientific crime," said Poirot. "It was most unscientific," returned Dr. Constantine. "The blows seem to have been delivered haphazard and at random. Some have glanced off, doing hardly any damage. It is as though somebody had shut his eyes and then in a frenzy struck blindly again and again." "C'est une femme," said the chef de train again. "Women are like that. When they are enraged they have great strength." He nodded so sagely that everyone suspected a personal experience of his own.

At a small table, sitting very upright, was one of the ugliest old ladies he had ever seen. It was an ugliness of distinction- it fascinated rather than repelled. She sat very upright. Round her neck was a collar of very large pearls which, improbable though it seemed, were real. Her hands were covered with rings. Her sable coat was pushed back on her shoulders. A very small and expensive black toque was hideously unbecoming to the yellow, toad-like face beneath it.

Your motivations--get that promotion, throw the best parties, run for public office--aren't impersonal abstractions but powerfully reflect who you are and what you focus on. An individual's goals figure prominently in the theories of personality first developed by the Harvard psychologist Henry Murray. According to his successor David McClelland, what Friedrich Nietzsche called "the will to power," which he considered the major driving force behind human behavior, is one of the three basic motivations, along with achievement and affiliation, that differentiate us as individuals. A simple experiment show show these broad emotional motivations can affect what you pay attention to or ignore on very basic levels. When they examine images of faces that express different kinds of emotion, power-oriented subjects are drawn to nonconfrontational visages, such as "surprise faces," rather than to those that suggest dominance, as "anger faces" do. In contrast, people spurred by affiliation gravitate toward friendly or joyful faces.

About Miss Debenham," he said rather awkwardly. "You can take it from me that she's all right. She's a pukka sahib. "What," asked Dr. Constantine with interest, "does a pukka sahib mean?" "It means," said Poirot, "that Miss Debenham's father and brothers were at the same kind of school as Colonel Arbuthnot was." "Oh!" said Dr. Constantine, disappointed. "Then it has nothing to do with the crime at all." "Exactly," said Poirot.

I mean to ask whether there is any way of avoiding the hostility expressed by the division say, of men into "us" (Westerners) and "they" (Orientals). For such divisions are generalities whose use historically and actually has been to press the importance of the distinction between some men and some other men, usually towards not especially admirable ends.

This saying is as old as Western philosophy itself, giving expression to that fundamental experience and orientation of ancient man from which philosophy begins; ἀ-λήθεια, unhiddenness, into which philosophy seeks to bring the hidden, is nothing arbitrary, and is especially not a property of a proposition or sentence, nor is it a so-called ‘value’. It is rather that reality, that occurrence [Geschehen], into which only that path (ἡ ὁδóϛ) leads of which another of the oldest philosophers likewise says: ‘it runs outside the ordinary path of men’, ἀπ´ ἀνθρώπων ἐκτὸϛ πάτου ἐστίυ (Parmenides, Fr. 1, 27).

The Louis XIII style in perfumery, composed of the elements dear to that period - orris-powder, musk, civet and myrtle-water, already known by the name of angel-water - was scarcely adequate to express the cavalierish graces, the rather crude colours of the time which certain sonnets by Saint-Amand have preserved for us. Later on, with the aid of myrrh and frankincense, the potent and austere scents of religion, it became almost possible to render the stately pomp of the age of Louis XIV, the pleonastic artifices of classical oratory, the ample, sustained, wordy style of Bossuet and the other masters of the pulpit. Later still, the blase, sophisticated graces of French society under Louis XV found their interpreters more easily in frangipane and marechale, which offered in a way the very synthesis of the period. And then, after the indifference and incuriosity of the First Empire, which used eau-de-Cologne and rosemary to excess, perfumery followed Victor Hugo and Gautier and went for inspiration to the lands of the sun; it composed its own Oriental verses, its own highly spiced salaams, discovered intonations and audacious antitheses, sorted out and revived forgotten nuances which it complicated, subtilized and paired off, and in short resolutely repudiated the voluntary decrepitude to which it had been reduced by its Malesherbes, its Boileaus, its Andrieux, its Baour-Lormians, the vulgar distillers of its poems.

Cassady is a monologuist, only he doesn't seem to care whether anyone is listening or not. He just goes off on the monologue, by himself if necessary, although anyone is welcome aboard. He will answer all questions, although not exactly in that order, because we can't stop here, next rest area 40 miles, you understand, spinning off memories, metaphors, literary, Oriental, hip allusions, all punctuated by the unlikely expression, 'you understand -

I know certainly, for instance, it's part of the black aesthetic, the whole concept of art as business, art for art's sake, art as the competitive gesture, I connect with a very male-oriented concept of living, as opposed to, and we would call them alternate aesthetics, which include the black aesthetic, the feminist aesthetic, where art and poetry become part and parcel of one's daily living, one's daily expression, the need to communicate, the need to share one's feelings, to develop within oneself the best that is possible. And the definition of art as betterment, I think, is a mainstay of the alternative aesthetics.

The importance of right view can be gauged from the fact that our perspectives on the crucial issues of reality and value have a bearing that goes beyond mere theoretical convictions. They govern our attitudes, our actions, our whole orientation to existence. Our views might not be clearly formulated in our mind; we might have only a hazy conceptual grasp of our beliefs. But whether formulated or not, expressed or maintained in silence, these views have a far-reaching influence. They structure our perceptions, order our values, crystallize into the ideational framework through which we interpret to ourselves the meaning of our being in the world.

Another way in which the negative anima in a man's personality can be revealed is in waspish, poisonous, effeminate remarks by which he devalues everything. Remarks of this sort always contain a cheap twisting of the truth and are in a subtle way destructive. There are legends throughout the world in which "a poison damsel" (as they call her in the Orient) appears. She is a beautiful creature who has weapons hidden in her body or a secret poison with which she kills her lovers during their first night together. In this guise the anima is as cold and reckless as certain uncanny aspects of nature itself, and in Europe is often expressed to this day by the belief in witches.

Nothing sets a person up more than having something turn out just the way it’s supposed to be, like falling into a Swiss snowdrift and seeing a big dog come up with a little cask of brandy round its neck. The first time I traveled on the Orient Express I was accosted by a woman who was later arrested and turned out to be a quite well-known international spy. When I talked with Al Capone there was a submachine gun poking through the transom of the door behind him. Ernest Hemingway spoke out of the corner of his mouth. In an Irish castle a sow ran right across the baronial hall. The first Minister of Government I met told me a most horrible lie almost immediately. These things were delightful, and so was my first view of the Times office in London. In the Foreign Editorial Room a subeditor was translating a passage of Plato’s Phaedo into Chinese, for a bet. Another subeditor had declared it could not be done without losing a certain nuance of the original. He was dictating the Greek passage aloud from memory.

Discrimination is the most polite word for abuse aka denying equal opportunity by anyone in power based on age, ancestry, color, disability (mental and physical), exercising the right to family care and medical leave, gender, gender expression, gender identity, genetic information, marital status, medical condition, military or veteran status, national origin, political affiliation, race, religious creed, sex (includes pregnancy, childbirth, breastfeeding and related medical conditions), and sexual orientation.

Mandalorians are surprisingly unconcerned with biological lineage. Their definition of offspring or parent is more by relationship than birth: adoption is extremely common, and it’s not unusual for soldiers to take war orphans as their sons or daughters if they impress them with their aggression and tenacity. They also seem tolerant of marital infidelity during long separations, as long as any child resulting from it is raised by them. Mandalorians define themselves by culture and behavior alone. It is an affinity with key expressions of this culture—loyalty, strong self-identity, emphasis on physical endurance and discipline—that causes some ethnic groups such as those of Concord Dawn in particular to gravitate toward Mandalorian communities, thereby reinforcing a common set of genes derived from a wide range of populations. The instinct to be a protective parent is especially dominant. They have accidentally bred a family-oriented warrior population, and continue to reinforce it by absorbing like-minded individuals and groups.

Therefore, Orientalism is not a mere political subject matter or field that is reflected passively by culture, scholarship, or institutions; nor is it a large and diffuse collection of texts about the Orient; nor is it representative and expressive of some nefarious “Western” imperialist plot to hold down the “Oriental” world. It is rather a distribution of geopolitical awareness into aesthetic, scholarly, economic, sociological, historical, and philological texts; it is an elaboration not only of a basic geographical distinction (the world is made up of two unequal halves, Orient and Occident) but also of a whole series of “interests” which, by such means as scholarly discovery, philological reconstruction, psychological analysis, landscape and sociological description, it not only creates but also maintains; it is, rather than expresses, a certain will or intention to understand, in some cases to control, manipulate, even to incorporate, what is a manifestly different (or alternative and novel) world; it is, above all, a discourse that is by no means in direct, corresponding relationship with political power in the raw, but rather is produced and exists in an uneven exchange with various kinds of power, shaped to a degree by the exchange with power political (as with a colonial or imperial establishment), power intellectual (as with reigning sciences like comparative linguistics or anatomy, or any of the modern policy sciences), power cultural (as with orthodoxies and canons of taste, texts, values), power moral (as with ideas about what “we” do and what “they” cannot do or understand as “we” do). Indeed, my real argument is that Orientalism is—and does not simply represent—a considerable dimension of modern political-intellectual culture, and as such has less to do with the Orient than it does with “our” world.

I resolutely refuse to believe that the state of Edward's health had anything to do with this, and I don't say this only because I was once later accused of attacking him 'on his deathbed.' He was entirely lucid to the end, and the positions he took were easily recognizable by me as extensions or outgrowths of views he had expressed (and also declined to express) in the past. Alas, it is true that he was closer to the end than anybody knew when the thirtieth anniversary reissue of his Orientalism was published, but his long-precarious condition would hardly argue for giving him a lenient review, let alone denying him one altogether, which would have been the only alternatives. In the introduction he wrote for the new edition, he generally declined the opportunity to answer his scholarly critics, and instead gave the recent American arrival in Baghdad as a grand example of 'Orientalism' in action. The looting and destruction of the exhibits in the Iraq National Museum had, he wrote, been a deliberate piece of United States vandalism, perpetrated in order to shear the Iraqi people of their cultural patrimony and demonstrate to them their new servitude. Even at a time when anything at all could be said and believed so long as it was sufficiently and hysterically anti-Bush, this could be described as exceptionally mendacious. So when the Atlantic invited me to review Edward's revised edition, I decided I'd suspect myself more if I declined than if I agreed, and I wrote what I felt I had to. Not long afterward, an Iraqi comrade sent me without comment an article Edward had contributed to a magazine in London that was published by a princeling of the Saudi royal family. In it, Edward quoted some sentences about the Iraq war that he off-handedly described as 'racist.' The sentences in question had been written by me. I felt myself assailed by a reaction that was at once hot-eyed and frigidly cold. He had cited the words without naming their author, and this I briefly thought could be construed as a friendly hesitance. Or as cowardice... I can never quite act the stern role of Mr. Darcy with any conviction, but privately I sometimes resolve that that's 'it' as it were. I didn't say anything to Edward but then, I never said anything to him again, either. I believe that one or two charges simply must retain their face value and not become debauched or devalued. 'Racist' is one such. It is an accusation that must either be made good upon, or fully retracted. I would not have as a friend somebody whom I suspected of that prejudice, and I decided to presume that Edward was honest and serious enough to feel the same way. I feel misery stealing over me again as I set this down: I wrote the best tribute I could manage when he died not long afterward (and there was no strain in that, as I was relieved to find), but I didn't go to, and wasn't invited to, his funeral.

RED HEAD Tight, inhibited, results-oriented, anxious, aggressive, over-compensating, desperate. BLUE HEAD Loose, expressive, in the moment, calm, clear, accurate, on task. It’s what tennis coach Nick Bollettieri calls the ‘centipede effect’. If a centipede had to think about moving all its legs in the right order, it would freeze, the task too complex and daunting. The same is true of humans. Red is what Suvorov called ‘the Dark’. It is that fixated negative content loop of self-judgement, rigidity, aggression, shut down and panic. Blue is what he called ‘the Light’ – a deep calmness in which you are on task, in the zone, on your game, in control and in flow. It applies to the military; it applies to sport; it applies to business. In the heat of battle, the difference between the inhibitions of the Red and the freedom of Blue is the manner in which we control our attention. It works like this: where we direct our mind is where our thoughts will take us; our thoughts create an emotion; the emotion defines our behaviour; our behaviour defines our performance. So, simply, if we can control our attention, and therefore our thoughts, we can manage our emotions and enhance our performance.

I still don’t have any idea what this energy is. This may be the unifying ace call, one I have heard again and again from aces, whether they are sex-favorable or sex-replused, irrespective of their romantic orientation and aesthetic types. Regardless of whether we have sex, we don’t relate to sexuality the way that, seemingly, allos do. We do not center sexuality in our lives. And, so, aces spend an inordinate amount of time wondering about this energy that other people are detecting, and experiencing, and expressing, that we are not. People think about sex even if they don’t want to? What makes one person sexually attractive on that visceral level and not another? Allos can even be sexually attracted to people they find ugly? What? Like anthropologists after a day of fieldwork, we commiserate about the mysteries of the local culture, even though it is actually the culture that we were born into—just one that, for a long time, had no room for us and our way of being. There is room now.

A higher understanding of human freedom, however, is inseparable from a definition of human nature. To be free is to be able to flourish as the kind of being one is, and so to attain the ontological good toward which one's nature is oriented; freedom is the unhindered realization of a complex nature in its proper end (natural and supernatural), and this is consummate liberty and happiness. The will that chooses poorly, then - through ignorance, maleficence, or corrupt desire - has not thereby become freer, but has further enslaved itself to those forces that prevent it from achieving its full expression. And it is this richer understanding of human freedom that provides us some analogy to the freedom of God. For God is infinite actuality, the source and end of all being, the eternally good, for whom mere arbitrary 'choice' - as among possibilities that somehow exceed his 'present' actuality - would be a deficiency, a limitation placed upon his infinite power to be God. His freedom is the impossibility of any force, pathos, or potentiality interrupting the perfection of his nature or hindering him in the realization of his own illimitable goodness, in himself and in his creatures. To be 'capable' of evil - to be able to do evil or to be affected by an encounter with it - would in fact be an incapacity in God; and to require evil to bring about his good ends would make him less than the God he is. The object of God's will is his own infinite goodness, and it is an object perfectly realized, and so he is FREE.

Could you explain something for me, then?” She gestured around vaguely. “You gave orders in terms of ‘up’ and ‘down,’ ‘port’ and ‘starboard,’ yet the ships of your fleet are in a wide range of aspects. You are upside down relative to the ships in Captain Tulev’s force, for example. How do they know which way you mean?” Desjani, unseen by Rione, rolled her eyes at the Co-President’s ignorance, but Geary just pointed at the display. “It’s a standard convention, Madam Co-President, one every sailor learns by heart. It had to be established to provide a common frame of reference in an unbounded three-dimensional environment.” He sketched the shape of Kaliban’s system. “Every star system has a plane in which its planets or other objects orbit. One side of that plane is labeled ‘up,’ and the other side ‘down.’ So up and down within the system doesn’t change regardless of how your ship is oriented. By the same token, the direction toward the star is ‘starboard’ while the direction away from the star is ‘port.’” Geary shrugged. “I’ve been told that early on they tried to use ‘starward’ instead of ‘starboard,’ but the older expression stuck.

Vulnerability is usually attacked, not with fists but with shaming. Many children learn quickly to cover up any signs of weakness, sensitivity, and fragility, as well as alarm, fear, eagerness, neediness, or even curiosity. Above all, they must never disclose that the teasing has hit its mark. Carl Jung explained that we tend to attack in others what we are most uncomfortable with in ourselves. When vulnerability is the enemy, it is attacked wherever it is perceived, even in a best friend. Signs of alarm may provoke verbal taunts such as “fraidy cat” or “chicken.” Tears evoke ridicule. Expressions of curiosity can precipitate the rolling of eyes and accusations of being weird or nerdy. Manifestations of tenderness can result in incessant teasing. Revealing that something caused hurt or really caring about something is risky around someone uncomfortable with his vulnerability. In the company of the desensitized, any show of emotional openness is likely to be targeted. The vulnerability engendered by peer orientation can be overwhelming even when children are not hurting one another. This vulnerability is built into the highly insecure nature of peer-oriented relationships. Vulnerability does not have to do only with what is happening but with what could happen — with the inherent insecurity of attachment. What we have, we can lose, and the greater the value of what we have, the greater the potential loss. We may be able to achieve closeness in a relationship, but we cannot secure it in the sense of holding on to it — not like securing a rope or a boat or a fixed interest-bearing government bond. One has very little control over what happens in a relationship, whether we will still be wanted and loved tomorrow. Although the possibility of loss is present in any relationship, we parents strive to give our children what they are constitutionally unable to give to one another: a connection that is not based on their pleasing us, making us feel good, or reciprocating in any way. In other words, we offer our children precisely what is missing in peer attachments: unconditional acceptance.

Every world is the work of the gods, for it was either created directly by the gods or was consecrated, hence cosmicized, by men ritually reactualizing the paradigmatic act of Creation. This is as much as to say that religious man can live only in a sacred world, because it is only in such a world that he participates in being, that he has a real existence. This religious need expresses an unquenchable ontological thirst. Religious man thirsts for being. His terror of the chaos that surrounds his inhabited world corresponds to his terror of nothingness. The unknown space that extends beyond his world – an uncosmicized because unconsecrated space, a mere amorphous extent into which no orientation has yet been projected, and hence in which no structure has yet arisen – for religious man, this profane space represents absolute nonbeing. If, by some evil chance, he strays into it, he feels emptied of his ontic substance, as if he were dissolving in Chaos, and he finally dies.

But all over-expression, whether by journalists, poets, novelists, or clergymen, is bad for the language, bad for the mind; and by over-expression, I mean the use of words running beyond the sincere feeling of writer or speaker or beyond what the event will sanely carry. From time to time a crusade is preached against it from the text: ‘The cat was on the mat.’ Some Victorian scribe, we must suppose, once wrote: ‘Stretching herself with feline grace and emitting those sounds immemorially connected with satisfaction, Grimalkin lay on a rug whose richly variegated pattern spoke eloquently of the Orient and all the wonders of the Arabian Nights.’ And an exasperated reader annotated the margin with the shorter version of the absorbing event. How the late Georgian scribe will express the occurrence we do not yet know. Thus, perhaps: ‘What there is of cat is cat is what of cat there lying cat is what on what of mat laying cat.’ The reader will probably the margin with ‘Some cat!

From birth to death and further on As we were born and introduced into this world, We had a gift hard to express by word And somewhere in our continuous road, It kind of lost it sense and turned. There was that time we sure remember, When everything was now and 'till forever Children with no worries and no regrets, The only goal was making a few friends. But later on everything has changed, By minds that had it all arranged To bring the people into stress, Into creating their own mess. We have been slaved by our own mind, Turned into something out of our kind Slowly faded away from the present time, Forced to believe in lies, in fights and crime. They made it clearly a fight of the ego, A never ending war that won't just go They made it a competitive game, To seek selfish materialistic fame. They turned us one against eachother, Man against man, brother against brother Dividing us by religion and skin color, Making us fight to death over a dollar. Making us lose ourselves in sadly thoughts, Wasting our days by living in the past Depressed and haunted by the memories, And yet still hoping to fly in our dreams. Some of us tried learning how to dance, Step after step, giving our soul a new chance Some of us left our ego vanish into sounds, Thus being aware of our natural bounce. Some tried expressing in their rhymes, The voice of a generation which never dies They reached eternity through poetry Leaving the teachings that shall fulfill the prophecy Others have found their way through spirituality, Becoming conscious of the human duality Seeking the spiritual enlightenment, Of escaping an ego-oriented fighting Science, philosophy, religion, Try to explain the human origin. Maybe changes are yet to come, And it shall be better for some Death's for the spirit not an end, But a relieving of the embodiment So I believe that furthermore, We'll understand the power of our soul But leaving behind all we know, And all that we might not yet know It all resumes to that certain truth, That we all seek to once conclude.

Sometimes, in a summer morning, having taken my accustomed bath, I sat in my sunny doorway from sunrise till noon, rapt in a revery, amidst the pines and hickories and sumachs, in undisturbed solitude and stillness, while the birds sing around or flitted noiseless through the house, until by the sun falling in at my west window, or the noise of some traveller's wagon on the distant highway, I was reminded of the lapse of time. I grew in those seasons like corn in the night, and they were far better than any work of the hands would have been. They were not time subtracted from my life, but so much over and above my usual allowance. I realized what the Orientals mean by contemplation and the forsaking of works. For the most part, I minded not how the hours went. The day advanced as if to light some work of mine; it was morning, and lo, now it is evening, and nothing memorable is accomplished. Instead of singing like the birds, I silently smiled at my incessant good fortune. As the sparrow had its trill, sitting on the hickory before my door, so had I my chuckle or suppressed warble which he might hear out of my nest. My days were not days of the week, bearing the stamp of any heathen deity, nor were they minced into hours and fretted by the ticking of a clock; for I lived like the Puri Indians, of whom it is said that "for yesterday, today, and tomorrow they have only one word, and they express the variety of meaning by pointing backward for yesterday forward for tomorrow, and overhead for the passing day." This was sheer idleness to my fellow-townsmen, no doubt; but if the birds and flowers had tried me by their standard, I should not have been found wanting. A man must find his occasions in himself, it is true. The natural day is very calm, and will hardly reprove his indolence.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

I love a broad margin to my life. Sometimes, in a summer morning, having taken my accustomed bath, I sat in my sunny doorway from sunrise till noon, rapt in a revery, amidst the pines and hickories and sumachs, in undisturbed solitude and stillness, while the birds sing around or flitted noiseless through the house, until by the sun falling in at my west window, or the noise of some traveller's wagon on the distant highway, I was reminded of the lapse of time. I grew in those seasons like corn in the night, and they were far better than any work of the hands would have been. They were not time subtracted from my life, but so much over and above my usual allowance. I realized what the Orientals mean by contemplation and the forsaking of works. For the most part, I minded not how the hours went. The day advanced as if to light some work of mine; it was morning, and lo, now it is evening, and nothing memorable is accomplished. Instead of singing like the birds, I silently smiled at my incessant good fortune. As the sparrow had its trill, sitting on the hickory before my door, so had I my chuckle or suppressed warble which he might hear out of my nest. My days were not days of the week, bearing the stamp of any heathen deity, nor were they minced into hours and fretted by the ticking of a clock; for I lived like the Puri Indians, of whom it is said that "for yesterday, today, and tomorrow they have only one word, and they express the variety of meaning by pointing backward for yesterday forward for tomorrow, and overhead for the passing day." This was sheer idleness to my fellow-townsmen, no doubt; but if the birds and flowers had tried me by their standard, I should not have been found wanting. A man must find his occasions in himself, it is true. The natural day is very calm, and will hardly reprove his indolence.

The brutality of the regime knows no bounds. It does not remain neutral towards the people here; it creates beasts in its own image out of ordinary people who might have been neighbors instead. Even more dangerous was the fact that the fundamentals of humanity and the ABCs of life have been eviscerated from the hearts of many people here. State television destroys human compassion, the sort of fundamental empathy that is not contingent upon a political or even a cultural orientation, and through which one human being can relate to another. The al-Dunya channel stirs up hatred, broadcasts fake news and maligns any opposing viewpoint. I wasn't the only one subjected to internet attacks by the security services and the Ba'thists, even if the campaign against me may be fiercer because I come from the Alawite community and have a lot of family connections to them -- because I am a woman and it's supposedly easier to break me with rumors and character assassinations and insults. Some of my actress friends who expressed sympathy for the children of Dar'a and called for an end to the siege of the city were subjected to a campaign of character assassinations and called traitors, then forced to appear on state television in order to clarify their position. Friends who expressed sympathy for the families of the martyrs would get insulted, they would be called traitors and accused of being foreign spies. People became afraid to show even a little bit of sympathy for one another, going against the basic facts of life, the slightest element of what could be called the laws of human nature -- that is, if we indeed agree that sympathy is part of human nature in the first place. Moral and metaphorical murder is being carried out as part of a foolproof plan, idiotic but targeted, stupid yet leaving a mark on people's souls.

It seems to us that there are four great collective sociological assumptions in the modern world. By this we mean not only the Western world, but all the world that shares a modern technology and is structured into nations…. That man’s aim in life is happiness, that man is naturally good, that history develops in endless progress, and that everything is matter. The other great psychological reflection of social reality is the myth. The myth expresses the deep inclinations of a society. Without it, the masses would not cling to a certain civilization, or its process of development and crisis. It is a vigorous impulse, strongly colored, irrational, and charged with all of man’s power to believe… In our society the two great fundamentals myths on which all other myths rest are Science and History. And based on them are the collective myths that are man’s principal orientations: the myth of Work, the myth of Happiness (which is not the same thing as presupposition of happiness), the myth of the Nation, the myth of Youth, the myth of Hero. Propaganda is forced to build on those presuppositions and to express these myths, for without them nobody would listen to it. And in so building it must always go in the same direction as society; it can only reinforce society. A propaganda that stresses virtue over happiness and presents man’s future as one dominated by austerity and contemplation would have no audience at all. A propaganda that questions progress or work would arouse distain and reach nobody; it would immediately be branded as an ideology of the intellectuals, since most people feel that the serious things are material things because they are related to labor, and so on. It is remarkable how the various presuppositions and aspects of myths complement each other, support each other, mutually defend each other: If the propagandist attacks the network at one point, all myths react to the attack. Propaganda must be based on current beliefs and symbols to reach man and win him over.