Peter Parts Quotes

Great heroes need great sorrows and burdens, or half their greatness goes unnoticed. It is all part of the fairy tale.

Four flips the gun in this hand, presses the barrel to Peter's forehead, and clicks a bullet into place. Peter freezes with his lips parted, the yawn dead in his mouth. "Wake. Up," Four snaps. "You are holding a loaded gun, you idiot. Act like it.

Stars are beautiful, but they may not take part in anything, they must just look on forever.

I have been mortal, and some part of me is mortal yet. I am full of tears and hunger and the fear of death, although I cannot weep, and I want nothing, and I cannot die. I am not like the others now, for no unicorn was ever born who could regret, but I do. I regret.

Stars are beautiful, but they may not take an active part in anything, they must just look on for ever. It is a punishment put on them for something they did so long ago that no star now knows what it was. So the older ones have become glassy-eyed and seldom speak (winking is the star language), but the little ones still wonder.

There was no twinkle in his eyes. "Maybe I just love some of you. Maybe not enough." Tiger Lily blinked at him, and she didn't understand how anyone could only love a part. Her greedy heart didn't work that way.

I'm definitely a bit of Peter Pan, reluctant to grow up....part of me would prefer not to have any responsibility whatsoever.

Peter loves to make promises. He has the best intentions of keeping them. It makes it worse, somehow, that he doesn’t know how to. He thinks he’s a nice boy, that’s the worst part.

Hebrew word for "charity" tzedakah, simply means "justice" and as this suggests, for Jews, giving to the poor is no optional extra but an essential part of living a just life.

Did you know I always thought you were braver than me? Did you ever guess that that was why I was so afraid? It wasn't that I only loved some of you. But I wondered if you could ever love more than some of me. I knew I'd miss you. But the surprising thing is, you never leave me. I never forget a thing. Every kind of love, it seems, is the only one. It doesn't happen twice. And I never expected that you could have a broken heart and love with it too, so much that it doesn't seem broken at all. I know young people look at me and think my youth seems so far away, but it's all around me, and you're all around me. Tiger Lily, do you think magic exists if it can be explained? I can explain why I loved you, I can explain the theory of evolution that tells me why mermaids live in Neverland and nowhere else. But it still feels magic. The lost boys all stood at our wedding. Does it seem odd to you that they could have stood at a wedding that wasn't yours and mine? It does to me. and I'm sorry for it, and for a lot, and I also wouldn't change it. It is so quiet here. Even with all the trains and the streets and the people. It's nothing like the jungle. The boys have grown. Everything has grown. Do you think you will ever grow? I hope not. I like to think that even if I change and fade away, some other people won't. I like to think that one day after I die, at least one small particle of me - of all the particles that will spread everywhere - will float all the way to Neverland, and be part of a flower or something like that, like that poet said, the one that your Tik Tok loved. I like to think that nothing's final, and that everyone gets to be together even when it looks like they don't, that it all works out even when all the evidence seems to say something else, that you and I are always young in the woods, and that I'll see you sometime again, even if it's not with any kind of eyes I know of or understand. I wouldn't be surprised if that is the way things go after all - that all things end happy. Even for you and Tik Tok. and for you and me. Always, Your Peter P.S. Please give my love to Tink. She was always such a funny little bug.

And when I was young, did I ever tell you, I always wanted to get inside a book and never come out again? I loved reading so much I wanted to be a part of it, and there were some books I could have stayed in for ever.

Frodo: 'It's a pity Bilbo didn't kill Gollum when he had the chance.' Gandalf: 'Pity? It's a pity that stayed Bilbo's hand. Many that live deserve death. Some that die deserve life. Can you give it to them, Frodo? Do not be too eager to deal out death in judgment. Even the very wise cannot see all ends. My heart tells me that Gollum has some part to play in it, for good or evil, before this is over. The pity of Bilbo may rule the fate of many.' Frodo: 'I wish the Ring had never come to me. I wish none of this had happened.' Gandalf: 'So do all who live to see such times, but that is not for them to decide. All we have to decide is what to do with the time that is given to us. There are other forces at work in this world, Frodo, besides that of evil. Bilbo was meant to find the Ring, in which case you were also meant to have it. And that is an encouraging thought.

Mom had the kind of love for her that you could feel, like it was part of the atmosphere

I don’t know if you have ever seem a map of a person’s mind. Doctors sometimes draw maps of other parts of you, and your own map can become intensely interesting, but catch them trying to draw a map of a child’s mind, which is not only confused, but keeps going round all the time. There are zigzag lines on it, just like your temperature on a card, and these are probably roads in the island; for the Neverland is always more or less and island, with astonishing splashes of colour here and there, and coral reefs and rakish-looking craft in the offing, and savages and lonely lairs, and gnomes who are mostly tailors, and caves through which a river runs, and princes with six elder brothers, and a hut fast going to decay, and one very small old lady with a hooked nose.

I remember when I saw Peter Pan when I was little. After all the other kids wanted to reenact the battles of the lost boys, pirates, and Indians, and all I could think about was the part where Peter Pan sits still while Wendy takes a sharp needle and, with concern and maybe love, sews his shadow onto his feet. And I wonder if the pain excited him as much as it excited me to watch. I hang here, the voices still bleeding in my ears. I watch my shadow, solid like a murdered body's outline, and I pray. Maybe one more slice, just one more, will sever it forever.

It seemed that everyone else could mate, could fit their parts together in pleasant and productive ways, but that some almost indistinguishable difference in my anatomy and psyche set me slightly, yet irrevocably, apart.

It is as though some old part of yourself wakes up in you, terrified, useless in the life you have, its skills and habits destructive but intact, and what is left of the present you, the person you have become, wilts and shrivels in sadness or despair: the person you have become is only a thin shell over this other, more electric and endangered self. The strongest, the least digested parts of your experience can rise up and put you back where you were when they occurred; all the rest of you stands back and weeps.

Art isn't only a painting. Art is anything that's creative, passionate, and personal. And great art resonates with the viewer, not only with the creator. What makes someone an artist? I don't think is has anything to do with a paintbrush. There are painters who follow the numbers, or paint billboards, or work in a small village in China, painting reproductions. These folks, while swell people, aren't artists. On the other hand, Charlie Chaplin was an artist, beyond a doubt. So is Jonathan Ive, who designed the iPod. You can be an artists who works with oil paints or marble, sure. But there are artists who work with numbers, business models, and customer conversations. Art is about intent and communication, not substances. An artists is someone who uses bravery, insight, creativity, and boldness to challenge the status quo. And an artists takes it personally. That's why Bob Dylan is an artist, but an anonymous corporate hack who dreams up Pop 40 hits on the other side of the glass is merely a marketer. That's why Tony Hsieh, founder of Zappos, is an artists, while a boiler room of telemarketers is simply a scam. Tom Peters, corporate gadfly and writer, is an artists, even though his readers are businesspeople. He's an artists because he takes a stand, he takes the work personally, and he doesn't care if someone disagrees. His art is part of him, and he feels compelled to share it with you because it's important, not because he expects you to pay him for it. Art is a personal gift that changes the recipient. The medium doesn't matter. The intent does. Art is a personal act of courage, something one human does that creates change in another.

Most people will tell you growing up means you stop believing in Halloween things - I’m telling you the reverse. You start to grow up when you understand that the stuff that scares you is part of the air you breathe.

I don't always knew where this life is going. I can't see the end of the road, but here is the great part: Courage is not about knowing the path. It is about taking the first step. It is about Peter getting out of the boat, stepping out onto the water with complete faith that Jesus will not let him drown.

And Peter became a tall and deep-chested man and a great warrior, and he was called King Peter the Magnificent. And Susan grew into a tall and gracious woman with black hair that fell almost to her feet and the kings of the countries beyond the sea began to send ambassadors asking for her hand in marriage. And she was called Queen Susan the Gentle. Edmund was a graver and quieter man than Peter, and great in council and judgment. he was called King Edmund the Just. But as for Lucy, she was always gay and golden-haired, and all princes in those parts desired her to be their Queen, and her own people called her Queen Lucy the Valiant.

If you have ever seen the play Peter Pan you will remember how the pirate chief was always making his dying speech because he was afraid that possibly when the time came for him to die he might not have time to get it off his chest. It is much the same with me, and so, although I am not at this moment dying, I shall be doing so one of these days and I want to send you a parting word of goodbye. Remember, it is the last you will ever hear from me, so think it over. I have had a most happy life and I want each one of you to have as happy a life too. I believe that God put us in this jolly world to be happy and enjoy life. Happiness doesn't come from being rich, nor merely from being successful in your career, nor by self-indulgence. One step towards happiness is to make yourself healthy and strong while you are a boy, so that you can be useful and so can enjoy life when you are a man. Nature study will show you how full of beautiful and wonderful things God has made the world for you to enjoy. Be contented with what you have got and make the best of it. Look on the bright side of things instead of the gloomy one. But the real way to get happiness is by giving out happiness to other people. Try and leave this world a little better than you found it and when your turn come to die, you can die happy in feeling that at any rate you have not wasted your time but have done your best. "Be Prepared" in this way, to live happy and to die happy—stick to your Scout promise always—even after you have ceased to be a boy—and God help you do it.

Business and human endeavors are systems…we tend to focus on snapshots of isolated parts of the system. And wonder why our deepest problems never get solved.

Through learning we re-create ourselves. Through learning we become able to do something we never were able to do. Through learning we reperceive the world and our relationship to it. Through learning we extend our capacity to create, to be part of the generative process of life

The most successful companies make the core progression—to first dominate a specific niche and then scale to adjacent markets—a part of their founding narrative.

The victim was white, in his early thirties, five feet eleven inches tall, ten and a half stone in weight, and in good physical condition. The last part always irritated Banks: how could a corpse ever be in good physical condition ?

Details, when they are successful, are not mere decoration. They do not distract or entertain. They lead to an understanding of the whole of which they are an inherent part.

Three hundred years, and some part of her is still afraid of forgetting. There have been times, of course, when she wished her memory more fickle, when she would have given anything to welcome madness, and disappear. It is the kinder road, to lose yourself. Like Peter, in J. M. Barrie's Peter Pan. There, at the end, when Peter sits on the rock, the memory of Wendy Darling sliding from his mind, and it is sad, of course, to forget. But it is a lonely thing, to be forgotten. To remember when no one else does.

For they might be parted for hundreds of years, she and Peter; she never wrote a letter and his were dry sticks; but suddenly it would come over her, If he were with me now what would he say? --some days, some sights bringing him back to her calmly, without the old bitterness; which perhaps was the reward of having cared for people; they came back in the middle of St. James's Park on a fine morning--indeed they did.

A startup is the largest endeavor over which you can have definite mastery. You can have agency not just over your own life, but over a small and important part of the world. It begins by rejecting the unjust tyranny of Chance. You are not a lottery ticket.

I don't know if you know this," Tobias says, "but Edward is a little unstable." "I'm getting that," I say. "That Drew guy who helped Peter perform that butterknife maneuver," Tobias says. "Apparently when he got kicked out of Dauntless, he tried to join the same group of factionless Edward was a part of. Notice that you haven't seen Drew anywhere.

We solemnly swear that we are up to no good. On this fortnight of October 31st, 1975, the four Marauders agree to follow each other until death do us part. We also agree to always keep secret the Great Power that we possess. Oh, yes- and one more thing. To make Snivellus's life during and after Hogwarts a living hell. Signed (in no significant order), Padfoot Moony Prongs Wormtail

Do you know what it's like for two people to live in the same house as if they were in different parts of the world?

That’s why hiring consultants doesn’t work. Part-time employees don’t work. Even working remotely should be avoided, because misalignment can creep in whenever colleagues aren’t together full-time, in the same place, every day. If you’re deciding whether to bring someone on board, the decision is binary. Ken Kesey was right: you’re either on the bus or off the bus.

GGRRROOCCCCK... Ian's knees buckled. The rock outcropping shook the ground, sending a spew of grayish dust that quickly billowed around them. Shielding his eyes, he spotted Amy standing by the figurine, which was now moving toward her. She was in shock, her backpack on the ground by her feet. "Get back!" he shouted. Ian pulled Amy away and threw her to the ground, landing on top of her. Gravel showered over his back, embedding into his hair and landing on the ground like a burst of applause. His second though was that the shirt would be ruined. And this was the shock of it-that his first thought had not been about the shirt. Or the coin. Or himself. It had been about her. But that was not part of the plan. She existed for a purpose. She was a tactic, a stepping stone. She was... "Lovely," he said. Amy was staring up at him, petrified, her eyelashes flecked with dust. Ian took her hand, which was knotted into a fist. "Y-y-you don't have to do that," she whispered. "Do what?" Ian asked. "Be sarcastic. Say things like 'lovely.' You saved my life. Th-thank you." "My duty," he replied. He lowered his head and allowed his lips to brush hers. Just a bit.

His lips parted, but long years of experience with Ramses, and to some extent, Emerson, had taught me how to turn a conversation into a monologue.

The tune was wailing and mournful, almost flagrantly so, and the total effect was of a heartbroken piccolo being parted forever from its bagpipe lover.

It is related that Sakyamuni [the historical Buddha] once dismissed as of small consequence a feat of levitation on the part of a disciple, and cried out in pity for a yogin by the river who had spent twenty years of his human existence learning to walk on water, when the ferryman might have taken him across for a small coin.

Perhaps kids today play on the computer as much as they do partly because that is one place where they can play freely, without adult intervention and direction.

To fantasies', he said. 'Tell me about yours.' His eyes were a bright, liquid blue, and his lips were parted in a half smile.

The Normal is the good smile in a child's eyes:-alright. It is also the dead stare in a million adults. It both sustains and kills-like a god. It is the Ordinary made beautiful: it is also the Average made lethal. The Normal is the indispensable, murderous God of Health, and I am his priest. My tools are very delicate. My compassion is honest. I have honestly assisted children in this room. I have talked away terrors and relieved many agonies. But also-beyond question-I have cut from the parts of individuality repugnant to this god, in both his aspects. Parts sacred to rarer and more wonderful gods. And at what length...Sacrifices to Zeus took at the most, surely, sixty seconds each. Sacrifices to the Normal can take as long as sixty months.

Every culture has a myth of decline from some golden age, and almost all peoples throughout history have been pessimists. Even today pessimism still dominates huge parts of the world. An indefinite pessimist looks out onto a bleak future, but he has no idea what to do about it. This describes Europe since the early 1970s, when the continent succumbed to undirected bureaucratic drift. Today the whole Eurozone is in slow-motion crisis, and nobody is in charge. The European Central Bank doesn’t stand for anything but improvisation: the U.S. Treasury prints “In God We Trust” on the dollar; the ECB might as well print “Kick the Can Down the Road” on the euro. Europeans just react to events as they happen and hope things don’t get worse.

Everyone would remember Peter for nineteen minutes of his life, but what about the other nine million? Lacy would be the keeper of those, because it was the only way for that part of Peter to stay alive. For every recollection of him that involved a bullet or a scream, she would have a hundred others: of a little boy splashing in a pond, or riding a bicycle for the first time, or waving from the top of a jungle gym. Of a kiss good night, or a crayoned Mother's Day card, or a voice off-key in the shower. She would string them together - the moments when her child had been just like other people's. She would wear them, precious pearls, every day of her life; because if she lost them, then the boy she had loved and raised and known would really be gone.

Jesus was God’s climax to Israel’s story, but he was not bound to that story. He pushed at its boundaries, transformed it, and at times left parts of it behind.

That doesn't sound fair," says Peter. "What if one person only has seven fears and someone else has twenty? That's not their fault." Four stares at him for a few seconds and then laughs. "Do you really want to talk to me about what's fair?" The crowd of initiates parts to make way for him as he walks toward Peter, folds his arms,and says,in a deadly voice, "I understand why you're worried, Peter.The events of last night certainly proved that you are a miserable coward." Peter stares back,expressionless. "So now we all know," says Four, quietly, "that you are afraid of a short, skinny girl from Abnegation." His mouth curls in a smile. Will puts his arm around me. Christina's shoulders shake with suppressed laughter. And somewhere within me,I find a smile too.

At first Mrs. Darling did not know, but after thinking back into her childhood she just remembered a Peter Pan who was said to live with the fairies. There were odd stories about him, as that when children died he went part of the way with them, so that they should not be frightened.

He resented such questions as people do who have thought a great deal about them. The superficial and slipshod have ready answers, but those looking this complex life straight in the eye acquire a wealth of perception so composed of delicately balanced contradictions that they dread, or resent, the call to couch any part of it in a bland generalization. The vanity (if not outrage) of trying to cage this dance of atoms in a single definition may give the weariness of age with the cry of youth for answers the appearance of boredom.

The news media are, for the most part, the bringers of bad news… and it’s not entirely the media’s fault, bad news gets higher ratings and sells more papers than good news.

A large part of our excessive, unnecessary manifestations come from a terror that if we are not somehow signaling all the time that we exist, we will in fact no longer be there

There were odd stories about him; as that when children died he went part of the way with them, so that they should not be frightened. She

He felt as if someone had reached into his chest and cut off a tiny piece of his heart and made him eat it. His heart tasted very bitter to him, and he hated Peter more than ever, although part of him still loved his handsome older brother and always would. And although the taste had been bitter, he had liked it.Because it was his heart.

There is no part of one’s beliefs about oneself which cannot be modified by sufficiently powerful psychological techniques. There is nothing about oneself which cannot be taken away or changed. The proper stimuli can, if correctly applied, turn communists into fascists, saints into devils, the meek into heroes, and vice-versa. There is no sovereign sanctuary within ourseles which represents our real nature. There is nobody at home in the internal fortress. Everything we cherish as our ego, everything we believe in, is just what we have cobbled together out of the accident of our birth and subsequent experiences. With drugs, brainwashing, and other techniques of extreme persuasion, we can quite readily make a man a devotee of a different ideology, the patriot of a different country, or the follower of a different religion.

Stars are beautiful, but they may not take an active part in anything, they must just look on for ever. It is a punishment put on them for something they did so long ago that no star now knows what it was.

Feelings and intuition, love and compassion, those are the things make a soul, not blood and bones or machine parts.

I'm happily married to Peter senior; we're best friends as well as lovers, which is probably the best recipe for a successful relationship. We live in a lovely part of England.

My grief couldn`t overhelm me anymore because it was a part of me forever, all the names, all the faces and all the boys that I hadn`t protected from Peter. All the boys and one girl.

Whoo-eeee!” From the corner of her eye, she caught a glimpse of Peter. He was on the road to the side, probably waiting to ensure she’d managed to negotiate the first part of the track. She didn’t stop, her adrenaline pumping. He’d catch up. “Come get me!” she yelled, making a slight counter-direction turn in the air to help her blow into the berm on the other side of the road. The trail crossed a short flat, a marked rock garden, a beam over a bog, another rock drop and berm, a zigzag around massive trees, roots and rocks that kicked the bike’s tyres this way and that and tested her balance, more air over another drop – this one caused by a massive log – enough air for her to do a back flip from a kicker over another part of the forestry trail, steep to the left. The first wall appeared. She took it fast, skidded around to slam into the side of a berm and round off on to another gully crossing. “Whoo-eeee!

When I was a young man and very well thought of, I couldn't ask aught that the ladies denied. I nibbled their hearts like a handful of raisins, And I never spoke love but I knew that I lied. But I said to myself, 'Ah, they none of them know The secret I shelter and savor and save I wait for the one who will see through my seeming, And I'll know when I love by the way I behave.' The years drifted over like clouds in the heavens; The ladies went by me like snow on the wind. I charmed and I cheated, deceived and dissembled, And I sinned, and I sinned, and I sinned, and I sinned. But I said to myself, 'Ah, they none of them see There's part of me pure as the whisk of a wave. My lady is late but she'll find I've been faithful, And I'll know when I love by the way I behave.' At last came a lady both knowing and tender, Saying, 'you're not at all what they take you to be.' I betrayed her before she had quite finished speaking, And she swallowed cold poison and jumped in the sea. And I say to myself when there's time for a word, As I gracefully grow more debauched and depraved, 'Ah, love may be strong, but a habit is stronger And I knew when I loved by the way I behaved.

The best part of having superpowers is that most of the time other people do not even know that you have them— like when Peter Parker goes paintballing, people just think he is a really awesome paintballer, and he totally gets away with using his Spidey senses, and when Aquaman is on OkCupid, and he says he spends a lot of time thinking about global warming, people just think he’s a conscientious dude, and on the days that I get out of bed and put on appropriate workplace attire and eat three meals, none of which are Hot Pockets, people can’t even tell that right then, at that moment, I am using my superpowers. Anxiety is your body’s response to perceived danger and mine is so strong you would have to call it a superpower. It never gives up; It is always looking for a fight; It is the fiercest part of me.

I wanted … people to listen to the pulse of nature, to partake of the wholeness of life and not forget, under the pressure of their petty destinies, that we are not gods and have not created ourselves but are the children of the earth, part of the cosmos.

I remember sitting in the Beth Shalom synagogue in Cambridge on the night of Kol Nidre. Peter Lipton, a friend and an atheist philosopher, was giving a sermon on the theme of “atonement:” “If we treat another person as essentially bad, we dehumanize him or her. If we take the view that every human being has some good in them, even if it is only 0.1 percent of their makeup, then by focusing on their good part, we humanize them. By acknowledging and attending to and rewarding their good part, we allow it to grow, like a small flower in a desert.

I vow that i will never forget this once in a life time love and to know it to be the deepest part of our soul and no matter how far the wave carry us apart we will always find our way to eachother.

Living a minimally acceptable ethical life involves using a substantial part of our spare resources to make the world a better place. Living a fully ethical life involves doing the most good we can.

A terrible, painful sadness clutched at Ellen. More than ever before, she felt that her life—the best part of it, at least, the part that was fresh and fun—was behind her. Recognizing the sensation made her feel guilty, for she read it as proof that she was an unsatisfactory mother, an unsatisfied wife. She hated her life, and hated herself for hating it. She thought of a line from a song Billy played on the stereo: “I’d trade all my tomorrows for a single yesterday.

The first 'we' was my mom and me, then it was Sadie and me, then Peter. I've always cleaned to the people I love, tried to orient my orbit around them. Maybe, I realize, I've been trying to make myself un-leave-able. But it hasn't worked. "I don't want to just be a part of we," I say. "I want to be an 'I

The script sits in front of you. The writer’s translated into ink what is in his spirit and his soul and his mind. Bum. [Thumps table.] I come along, I pick it up, and the ink goes into my eyes, into my mind, into my body, flows around and that part starts to inhabit me. And I know a good part when I see one.

Was this, too, part of growing up? Was it facing the bad things you’d done as well as the good, and knowing all your mistakes had consequences? Peter made mistakes all the time— he was thoughtless; he hurt people. But it never troubled him, not for a moment. He forgot all about it in an instant. That was being a boy.

The world would be a much simpler place if one could bring about social change merely by making a logically consistent moral argument.

In his treatise on the battles between the gods underlying ancient Dionysian theatre, the young Nietzsche notes: 'Alas! The magic of these struggles is such, that he who sees them must also take part in them.' Similarly, an anthropology of the practising life is infected by its subject. Dealing with practices, asceticisms and exercises, whether or not they are declared as such, the theorist inevitably encounters his own inner constitution, beyond affirmation and denial.

Doctors sometimes draw maps of other parts of you, and your own map can become intensely interesting, but catch them trying to draw a map of a child's mind, which is not only confused, but keeps going round all the time.

As far as food is concerned, the great extravagance is not caviar or truffles, but beef, pork and poultry. Some 38 percent of the world's grain crop is now fed to animals, as well as large quantities of soybeans. There are three times as many domestic animals on this planet as there are human beings. The combined weight of the world's 1.28 billion cattle alone exceeds that of the human population. While we look darkly at the number of babies being born in poorer parts of the world, we ignore the over-population of farm animals, to which we ourselves contribute...[t]hat, however, is only part of the damage done by the animals we deliberately breed. The energy intensive factory farming methods of the industrialised nations are responsible for the consumption of huge amounts of fossil fuels. Chemical fertilizers, used to grow the feed crops for cattle in feedlots and pigs and chickens kept indoors in sheds, produce nitrous oxide, another greenhouse gas. Then there is the loss of forests. Everywhere, forest-dwellers, both human and non-human, can be pushed out. Since 1960, 25 percent of the forests of Central America have been cleared for cattle. Once cleared, the poor soils will support grazing for a few years; then the graziers must move on. Shrub takes over the abandoned pasture, but the forest does not return. When the forests are cleared so the cattle can graze, billions of tons of carbon dioxide are released into the atmosphere. Finally, the world's cattle are thought to produce about 20 percent of the methane released into the atmosphere, and methane traps twenty-five times as much heat from the sun as carbon dioxide. Factory farm manure also produces methane because, unlike manured dropped naturally in the fields, it dies not decompose in the presence of oxygen. All of this amounts to a compelling reason...for a plant based diet.

It was as if we'd only been gone the weekend. Or had we been gone a lifetime. Part of that was because when you've lived in Alaska, living in other places seems easier, less challenging, less threatening. Alaska had enlarged each of us. No one is ever the same after coming back from Alaska.

Of course it’s taken many years to be able to express what’s been inside me. But nowadays I say to people I was born and brought up in a Latvian house in the country of Australia. So I consider that this house has always been a small part of Latvia, there’s always been Latvian traditions, Latvian foods, Latvian language and I’ve always considered that even though I lived in a large city, I lived in a Latvian ghetto. I mentioned the word ‘ghetto’ … which a lot of people consider negatively, but I consider it in a positive sense. I consider myself quite a competent schizophrenic—I am able to be very Latvian and very dinky-di strong. I don’t have any trouble switching hats. - Viktor Brenners, 2nd Generation DP

Mr Merriot cocked an eyebrow at Kate, and said: - "Well, my dear, and did you kiss her good-night?" Miss Merriot kicked off her shoes, and replied in kind. "What, are you parted from the large gentleman already?" Mr Merriot looked into the fire, and a slow smile came, and the suspicion of a blush. "Lord, child!" said Miss Merriot. "Are you for the mammoth? It's a most respectable gentleman, my dear." Mr Merriot raised his eyes. "I believe I would not choose to cross him," he remarked inconsequently. "But I would trust him." Miss Merriot began to laugh. "Be a man, my Peter, I implore you." "Alack!" sighed Mr Merriot, "I feel all a woman.

My advice to people who want to teach is pretty simple and very likely to be ridiculed: don’t believe the bullshit. You’re not there to help students get skills for a workplace. You’re not there to make them more marketable. You’re not there to provide them with answers to petty, superficial questions. You’re not there to impress them – or yourself – with the latest technological wonder that promises to make something “better” but will probably only shorten some algorithmic process and benefit an employer. You’re not there to mass produce replaceable parts for the machinery of the global economy. You’re there for one reason and one reason only: to make them better people than they were when they came in.

These eggs are broken. Cracked." "Yes, ma'am. That happens sometimes." "Does it?" "Yes, it's the unfortunate part of being an egg.

The gateway to the underworld is seen as part antiquity and part theatre. Welcome to the lower depths.

Lord, when we are wrong, make us willing to change. And when we are right, make us easy to live with.” Peter Marshall

Dr. Peter Levine, who has worked with trauma survivors for twenty-five years, says the single most important factor he has learned in uncovering the mystery of human trauma is what happens during and after the freezing response. He describes an impala being chased by a cheetah. The second the cheetah pounces on the young impala, the animal goes limp. The impala isn’t playing dead, she has “instinctively entered an altered state of consciousness, shared by all mammals when death appears imminent.” (Levine and Frederick, Waking the Tiger, p. 16) The impala becomes instantly immobile. However, if the impala escapes, what she does immediately thereafter is vitally important. She shakes and quivers every part of her body, clearing the traumatic energy she has accumulated.

Resilient strength is the opposite of helplessness. The tree is made strong and resilient by its grounded root system. These roots take nourishment from the ground and grow strong. Grounding also allows the tree to be resilient so that it can yield to the winds of change and not be uprooted. Springiness is the facility to ground and ‘unground’ in a rhythmical way. This buoyancy is a dynamic form of grounding. Aggressiveness is the biological ability to be vigorous and energetic, especially when using instinct and force. In the immobility (traumatized) state, these assertive energies are inaccessible. The restoration of healthy aggression is an essential part in the recovery from trauma. Empowerment is the acceptance of personal authority. It derives from the capacity to choose the direction and execution of one’s own energies. Mastery is the possession of skillful techniques in dealing successfully with threat. Orientation is the process of ascertaining one’s position relative to both circumstance and environment. In these ways the residue of trauma is renegotiated.

When you are young a year is a big part of your life and seems to last for ever. When you are old, there have been too many of them gone before and they pass all too fast. We move so slowly away from birth, and rush so quickly to death.

If it is so easy to help people in real need through no fault of their own, and yet we fail to do so, aren’t we doing something wrong? At a minimum, I hope this book will persuade you that there is something deeply askew with our widely accepted views about what it is to live a good life.

[…] Había una vez, hace mucho tiempo, un mundo donde los humanos tenían cuatro piernas, cuatro brazos, dos caras. ¿Te lo imaginas, Peter? Eran felices, poderosos. Los Dioses empezaron a tener miedo, pavor de que se unieran y acabaran con ellos. Y envidia, mucha envidia de esa felicidad. Tenían que hacer algo. Entonces se les ocurrió partirlos por la mitad, separarlos, condenarlos a buscarse eternamente y así distraerlos de la rebelión. De ese modo, pasaron a tener solo dos piernas, dos brazos, una cara… Se sintieron rotos. Y en realidad era cierto, estaban rotos. Aún podían sentir su otra parte, perdida en la inmensidad del universo. Si te amputan una pierna o un brazo, aunque no esté, sigues sintiéndolo; puedes notar cómo te cosquillea, está ahí aunque nadie pueda verlo. Pero tú lo sientes como si no hubiera desaparecido y, si no miras, si no te fijas, para ti sigue ahí. Miembro fantasma lo llaman. Tú eres mi mitad Peter, mi miembro fantasma. Te siento aunque no estés y me niego a que desaparezcas, a pasarme toda la vida buscándote. No quiero buscarte, no quiero sentirte si no estás. No puedes hacerme eso, no puedes.

Did it matter then, she asked herself, walking towards Bond Street, did it matter that she must inevitably cease completely; all this must go on without her; did she resent it; or did it not become consoling to believe that death ended absolutely? but that somehow in the streets of London, on the ebb and flow of things, here, there, she survived, Peter survived, lived in each other, she being part, she was positive, of the trees at home; of the house there, ugly rambling all to bits and pieces as it was; part of people she had never met; being laid out like a mist between the people she knew best, who lifted her on their branches as she had seen the trees lift the mist, but it spread ever so far, her life, herself.

To ask to be forgiven is in part to acknowledge that the attitude displayed in our actions was such as might properly be resented and in part to repudiate that attitude for the future; and to forgive is to accept the repudiation and to forswear the resentment.

I liked watching more than I liked being part of it and for the first time I realized that it was OK to just be an observer. Some of us were actors and some of us were the audience. Both were important roles.

But only part of him was listening. Another part, even if it hadn't read Chomsky or Jung or Sheldrake—who had time for dead guys anyway?— at least had a basic understanding of what those guys had gone on about. Quantum nonlocality, quantum consciousness—Desjardins had seen too many cases of mass coincidence to dismiss the idea that nine billion human minds could be imperceptibly interconnected somehow. He’d never really thought about it much, but on some level he’d believed in the Collective Unconscious for years. He just hadn’t realized that the fucking thing had a death wish.

"Whoaaaaa–AARRRGGGGGGGHHHH...shove two fingers down my throat and pull out my heart...to prove that you love meeee...!" Clutching her iPod, Nellie emerged from the hatch ad lurched towards them, like creature put together from spare parts–a motion that Dan and Amy recognized as dancing. Pulling out her earbuds, she raised her face to the sky and let the rain pelt her for a few seconds. "Whoo-hoo, that is better than a facial!" she cried, running to join Dan and Amy under the overhang. "Stick around," Dan said, "for a lava treatment.

I think part of what it means for God to “reveal” himself is to keep us guessing, to come to terms with the idea that knowing God is also a form of not knowing God, of knowing that we cannot fully know, but only catch God in part—which is more than enough to keep us busy.

We all have our hiding places. Not just physical ones. Places deep inside where we put away the things we don't want others to see. The less palatable parts. Our St. Peter's box, I call it, The one we pray he won't find when we're trying to sneak in through the pearly gates.

Dauntless traitors crowded the hallway; the Erudite crowd the execution room, but there, they have made a path for me already. Silently they study me as I walk to the metal table in the center of the room. Jeanine stands a few steps away. The scratches on her face show through hastily applied makeup. She doesn’t look at me. Four cameras dangle from the ceiling, one at each corner of the table. I sit down first, wipe my hands off on my pants, and then lie down. The table is cold. Frigid, seeping into my skin, into my bones. Appropriate, perhaps, because that is what will happen to my body when all the life leaves it; it will become cold and heavy, heavier than I have ever been. As for the rest of me, I am not sure. Some people believe that I will go nowhere, and maybe they’re right, but maybe they’re not. Such speculations are no longer useful to me anyway. Peter slips an electrode beneath the collar of my shirt and presses it to my chest, right over my heart. He then attaches a wire to the electrode and switches on the heart monitor. I hear my heartbeat, fast and strong. Soon, where that steady rhythm was, there will be nothing. And then rising from within me is a single thought: I don’t want to die. All those times Tobias scolded me for risking my life, I never took him seriously. I believed that I wanted to be with my parents and for all of this to be over. I was sure I wanted to emulate their self-sacrifice. But no. No, no. Burning and boiling inside me is the desire to live. I don’t want to die I don’t want to die I don’t want to! Jeanine steps forward with a syringe full of purple serum. Her glasses reflect the fluorescent light above us, so I can barely see her eyes. Every part of my body chants it in unison. Live, live, live. I thought that in order to give my life in exchange for Will’s, in exchange for my parents’, that I needed to die, but I was wrong; I need to live my life in the light of their deaths. I need to live. Jeanine holds my head steady with one hand and inserts the needle into my neck with the other. I’m not done! I shout in my head, and not at Jeanine. I am not done here! She presses the plunger down. Peter leans forward and looks into my eyes. “The serum will go into effect in one minute,” he says. “Be brave, Tris.” The words startle me, because that is exactly what Tobias said when he put me under my first simulation. My heart begins to race. Why would Peter tell me to be brave? Why would he offer any kind words at all? All the muscles in my body relax at once. A heavy, liquid feeling fills my limbs. If this is death, it isn’t so bad. My eyes stay open, but my head drops to the side. I try to close my eyes, but I can’t—I can’t move. Then the heart monitor stops beeping.

We may deny that an event occurred, or we may act as though it was unimportant. For instance, when someone we love dies, or when we are injured or violated, we may act as though nothing has happened, because the emotions that come with truly acknowledging the situation are too painful. In addition, dissociation may be experienced as part of the body being disconnected or almost absent. Frequently, chronic pain represents a part of the body that has been dissociated.

Trust your experiences, your God moments. They don’t work as intellectual arguments for God, but that’s exactly the point: intellectual arguments aren’t enough, and wanting them to be so sooner or later leads to disappointment. God speaks to us through our whole humanity, not just through part of it. God moments can’t be proven to anyone else, but that doesn’t make them second best. They are proof—of another kind.

Tolerance for failure is a very specific part of the excellent company culture—and that lesson comes directly from the top. Champions have to make lots of tries and consequently suffer some failures or the organization won’t learn. Thomas J. Peters and Robert H. Waterman Jr. In Search of Excellence

All part of the service.

If you are paying for something to drink when safe drinking water comes out of the tap, you have money to spend on things you don’t really need.

Inner speech seems to be an important part of System 2 thinking.

Our oversized brains evolved, in large part, to detect and resist manipulation by those who want to get ahead at our expense.

For when I trace back the years I have liv'd, gathering them up in my Memory, I see what a chequer'd Work Of Nature my life has been. If I were now to inscribe my own History with its unparalleled Sufferings and surprizing Adventures (as the Booksellers might indite it), I know that the great Part of the World would not believe the Passages there related, by reason of the Strangeness of them, but I cannot help their Unbelief; and if the Reader considers them to be but dark Conceits, then let him bethink himself that Humane life is quite out of the Light and that we are all Creatures of Darknesse.

Forgetting the injustices and seeming injustices which one suffered from one’s parents during childhood and youth must be the major part of any maturing process. I kept repeating this to myself, as though it were a lesson I would at some future time be accountable for. A certain oblivion was what we must undergo in order to become adults and live peacefully with ourselves.

There was nothing of high mark in this. They were not a handsome family; they were not well dressed; their shoes were far from being water-proof; their clothes were scanty; and Peter might have known, and very likely did, the inside of a pawnbroker’s. But, they were happy, grateful, pleased with one another, and contented with the time; and when they faded, and looked happier yet in the bright sprinklings of the Spirit’s torch at parting, Scrooge had his eye upon them, and especially on Tiny Tim, until the last.

We appear to be hardwired to punish those who have slighted us, even if—and this is the counterintuitive bit—even if our acts of vengeance hurt us more than those who have trespassed against us.

However, when we step into farm fields, the vegetation becomes very quiet. Thanks to selective breeding, our cultivated plants have, for the most part, lost the ability to communicate above or below ground-you could say they are deaf and dumb-and therefore they are easy prey for insect pests. That is one reason why modern agriculture uses so many pesticides. Perhaps farmers can learn from the forests and breed a little more wildness back into their grain and potatoes so that they'll be more talkative in the future.

Imagine you are Siri Keeton: You wake in an agony of resurrection, gasping after a record-shattering bout of sleep apnea spanning one hundred forty days. You can feel your blood, syrupy with dobutamine and leuenkephalin, forcing its way through arteries shriveled by months on standby. The body inflates in painful increments: blood vessels dilate; flesh peels apart from flesh; ribs crack in your ears with sudden unaccustomed flexion. Your joints have seized up through disuse. You're a stick-man, frozen in some perverse rigor vitae. You'd scream if you had the breath. Vampires did this all the time, you remember. It was normal for them, it was their own unique take on resource conservation. They could have taught your kind a few things about restraint, if that absurd aversion to right-angles hadn't done them in at the dawn of civilization. Maybe they still can. They're back now, after all— raised from the grave with the voodoo of paleogenetics, stitched together from junk genes and fossil marrow steeped in the blood of sociopaths and high-functioning autistics. One of them commands this very mission. A handful of his genes live on in your own body so it too can rise from the dead, here at the edge of interstellar space. Nobody gets past Jupiter without becoming part vampire.

Nonviolence is an inherently privileged position in the modern context. Besides the fact that the typical pacifist is quite clearly white and middle class, pacifism as an ideology comes from a privileged context. It ignores that violence is already here; that violence is an unavoidable, structurally integral part of the current social hierarchy; and that it is people of color who are most affected by that violence. Pacifism assumes that white people who grew up in the suburbs with all their basic needs met can counsel oppressed people, many of whom are people of color, to suffer patiently under an inconceivably greater violence, until such time as the Great White Father is swayed by the movement’s demands or the pacifists achieve that legendary “critical mass.

God never loses any part of our past for his future when we surrender ourselves to him. Every mistake, sin, and detour we take in the journey of life is taken by God and becomes his gift for a future of blessing.

Are you all right?" A crease appears between his eyebrows, and he touches my cheek gently.I bat his hand away. "Well," I say, "first I got reamed out in front of everyone,and then I had to chat with the woman who's trying to destroy my old faction,and then Eric almost tossed my friends out of Dauntless,so yeah,it's shaping up to be a pretty great day,Four." He shakes his head and looks at the dilapidated building to his right, which is made of brick and barely resembles the sleek glass spire behind me. It must be ancient.No one builds with brick anymore. "Why do you care,anyway?" I say. "You can be either cruel instructor or concerned boyfriend." I tense up at the word "boyfriend." I didn't mean to use it so flippantly,but it's too late now. "You can't play both parts at the same time." "I am not cruel." He scowls at me. "I was protecting you this morning. How do you think Peter and his idiot friends would have reacted if they discovered that you and I were..." He sighs. "You would never win. They would always call your ranking a result of my favoritism rather than your skill." I open my mouth to object,but I can't. A few smart remarks come to mind, but I dismiss them. He's right. My cheeks warm, and I cool them with my hands. "You didn't have to insult me to prove something to them," I say finally. "And you didn't have to run off to your brother just because I hurt you," he says. He rubs at the back of his neck. "Besides-it worked,didn't it?" "At my expense." "I didn't think it would affect you this way." Then he looks down and shrugs. "Sometimes I forget that I can hurt you.That you are capable of being hurt." I slide my hands into my pockets and rock back on my heels.A strange feeling goes through me-a sweet,aching weakness. He did what he did because he believed in my strength. At home it was Caleb who was strong,because he could forget himself,because all the characteristics my parents valued came naturally to him. No one has ever been so convinced of my strength. I stand on my tiptoes, lift my head, and kiss him.Only our lips touch. "You're brilliant,you know that?" I shake my head. "You always know exactly what to do." "Only because I've been thinking about this for a long time," he says, kissing my briefly. "How I would handle it, if you and I..." He pulls back and smiles. "Did I hear you call me your boyfriend,Tris?" "Not exactly." I shrug. "Why? Do you want me to?" He slips his hands over my neck and presses his thumbs under my chin, tilting my head back so his forehead meets mine. For a moment he stands there, his eyes closed, breathing my air. I feel the pulse in his fingertips. I feel the quickness of his breath. He seems nervous. "Yes," he finally says. Then his smile fades. "You think we convinced him you're just a silly girl?" "I hope so," I say.

Construction is the art of making a meaningful whole out of many parts. Buildings are witnesses to the human ability to construct concrete things. I believe that the real core of all architectural work lies in the act of construction. At the point in time concrete materials are assembled and erected, the architecture we have been looking for becomes part of the real world.

And now let the feet of our minds be stretched out. The Lord Jesus wills also to wash our feet, for He says, not to Peter alone, but to each of the faithful: If I wash not your feet you will have no part with Me. [ John 13: 8 ]

Prayer is essentially the practice of the presence of God, and that is the road to Heaven. There is no alternative. God is the only game in town. All other roads are dead ends. Since we must give our all to the one true God, we must not give any part to idols, to the many false gods that now bite away at our lives.

The overarching point here is that a good night of sleep may depend in part on a good day of wakefulness: one that includes exercise, some outdoor time, sensible eating (no late-night snacking), minimal to no alcohol, proper management of stress, and knowing where to set boundaries around work and other life stressors.

If you are paying for something to drink when safe drinking water comes out of the tap, you have money to spend on things you don’t really need. Around the world, a billion people struggle to live each day on less than you paid for that drink.

She is fiercely protective of all those she loves, Emerson. She would take your part just as vigorously if someone were unkind to you.' 'D'you think so?' Emerson considered this idea. 'I refuse to pick a quarrel with you so that Sennia can defend you. She'll get over it; just be polite to Gargery.' 'Damnation,' said Emerson

The Bible, just as it is, still works. Don’t try to explain it. Just accept it. That won’t make you a mindless zombie. It just means you are accepting your own human limitations and acknowledging by faith that something bigger than ourselves is happening, someone bigger is behind it, and we have the privilege to be a part of it.

Cool morning shadows sadly shift across the floor Each time we say goodbye it’s harder than before Even after all the pain of parting still we find That we must mourn the death of the dreams we leave behind As I turn my back on all that means the most to me The sounds and smells, the light that dances on the sea The greatest gamble is to act on the belief That only the slave who leaves it all is truly free The sacrifice that we both lay before His feet A thousand moments that belonged to us That now will never be By faith we hold a better dream inside our hearts A time when our family will never have to be apart Till then we struggle with just what it really means And we will mourn the death of our beautiful dreams Mourn the death of our beautiful dreams

I didn’t tell him that it was all stored as binary information on rapidly spinning shiny discs, partly because I’d have to look up the details myself, but mostly because by the time he’d understood the technology it would have been replaced by something else.

I feel to that the gap between my new life in New York and the situation at home in Africa is stretching into a gulf, as Zimbabwe spirals downwards into a violent dictatorship. My head bulges with the effort to contain both worlds. When I am back in New York, Africa immediately seems fantastical – a wildly plumaged bird, as exotic as it is unlikely. Most of us struggle in life to maintain the illusion of control, but in Africa that illusion is almost impossible to maintain. I always have the sense there that there is no equilibrium, that everything perpetually teeters on the brink of some dramatic change, that society constantly stands poised for some spasm, some tsunami in which you can do nothing but hope to bob up to the surface and not be sucked out into a dark and hungry sea. The origin of my permanent sense of unease, my general foreboding, is probably the fact that I have lived through just such change, such a sudden and violent upending of value systems. In my part of Africa, death is never far away. With more Zimbabweans dying in their early thirties now, mortality has a seat at every table. The urgent, tugging winds themselves seem to whisper the message, memento mori, you too shall die. In Africa, you do not view death from the auditorium of life, as a spectator, but from the edge of the stage, waiting only for your cue. You feel perishable, temporary, transient. You feel mortal. Maybe that is why you seem to live more vividly in Africa. The drama of life there is amplified by its constant proximity to death. That’s what infuses it with tension. It is the essence of its tragedy too. People love harder there. Love is the way that life forgets that it is terminal. Love is life’s alibi in the face of death. For me, the illusion of control is much easier to maintain in England or America. In this temperate world, I feel more secure, as if change will only happen incrementally, in manageable, finely calibrated, bite-sized portions. There is a sense of continuity threaded through it all: the anchor of history, the tangible presence of antiquity, of buildings, of institutions. You live in the expectation of reaching old age. At least you used to. But on Tuesday, September 11, 2001, those two states of mind converge. Suddenly it feels like I am back in Africa, where things can be taken away from you at random, in a single violent stroke, as quick as the whip of a snake’s head. Where tumult is raised with an abruptness that is as breathtaking as the violence itself.

Books you have read share a deep ontological similarity with books you haven't: both can be profoundly fuzzy. At times books you haven't read shine more brightly than those you have, and often reading part of a book will shape your mind more decisively than reading all of it; there is no inherent epistemic superiority to having read a book or not having read it.

Thomas Aquinas, the great medieval scholar whose ideas became the semi-official philosophy of the Roman Catholic church, wrote that whatever we have in “superabundance”—that is, above and beyond what will reasonably satisfy our own needs and those of our family, for the present and the foreseeable future—“is owed, of natural right, to the poor for their sustenance.

For my part, the more I went forward in the study of letters, and ever more easily, the greater became the ardour of my devotion to them, until in truth I was so enthralled by my passion for learning that, gladly leaving to my brothers the pomp of glory in arms, the right of heritage and all the honours that should have been mine as the eldest born, I fled utterly from the court of Mars that I might win learning in the bosom of Minerva. And -- since I found the armory of logical reasoning more to my liking than the other forms of philosophy, I exchanged all other weapons for these, and to the prizes of victory in war I preferred the battle of minds in disputation.

If all information is seen as part of a war, out go any dreams of a global information space where ideas flow freely, bolstering deliberative democracy. Instead, the best future one can hope for is an ‘information peace’, in which each side respects the other’s ‘information sovereignty’: a favoured concept of both Beijing and Moscow, and essentially a cover for enforcing censorship.

We are not free to love God insofar as we are enslaved to creatures. And we all are. We are addicted to whatever we cannot part with that is less than God, our true good. And that includes ourselves--especially ourselves and our own will. So we must renounce this too, this especially. God's world is not the problem; our attitude is. God does not want us to renounce the unspeakably beautiful world he gave us as creation, as gift, as it really is. He wants us to renounce it as creator, as our god, as it really is not. This wonderful world is our God-given house to live in and to live the love of God in. But God's bride must learn not to love her house as if it were her husband.

People happily kill other people in the name of everything from a god to a country to an overly developed sense of annoyance when someone cuts across two lanes on a freeway without signaling. Cats will, on occasion, kill other cats but for the most part they are content to puff up their furr, yowl like banshees, and rip the occassional ear off - and all this is usually done for the sake of food or protecting their own territory (which may not be condonable but it is at least rational) .

Can you read this word, Peter?' ...'It says GOD.' 'Yes, that's right. Now write it backward and see what you find.' ...'DOG! Mamma! It says DOG!' 'Yes. It says dog.' The sadness in her voice quenched Peter's excitement at once. His mother pointed from GOD to DOG. 'These are the two natures of man,' she said. 'Never forget them... Our preachers say that our natures are partly of God and partly of Old Man Splitfoot... But there are few devils outside of made-up stories, Pete -- most bad people are more like dogs than devils. Dogs are friendly and stupid, and that's the way most men and women are when they are drunk. When dogs are excited and confused, they may bite; when men are excited and confused, they may fight. Dogs are great pets because they are loyal, but if a pet is all a man is, he is a bad man, I think. Dogs can be brave, but they may also be cowards that will howl in the dark or run away with their tails between their legs. A dog is just as eager to lick the hand of a bad master as he is to lick the hand of a good one, because dogs don't know the difference between good and bad.

Economists are not responsible for the wealth of nations, but they can be responsible for the poverty of nations. This is an ironic twist that students must come to understand. Economists err if they forget that economic life existed before them, and that it operates, for the most part, independently of them.

Stars are beautiful, but they may not take an active part in anything, they must just look on for ever. It is a punishment put on them for something they did so long ago that no star now knows what it was. So the older ones have become glassy-eyed and seldom speak (winking is star language), but the little ones still wonder. They are not really friendly to Peter, who had a mischievous way of stealing up behind them and trying to blow them out, but they are so fond of fun that they were on his side tonight, and anxious to get the grown-ups out of the way. So as soon as the door of 27 closed on Mr. and Mrs. Darling there was a commotion in the firmament, and the smallest of all the stars in the Milky Way screamed out. "Now, Peter!

I need to know when,' he said, 'In this case when is more important than how. Do you have a time-table?' For although images of this murder now surrounded him, and the parts of the body had become emblems of pursuit, violence and flight, they were as broken and indistinct as the sounds of a quarrel in a locked room.

Do you know what the most fun moments are? When recent graduates visit us as part of their training. They were taught exactly what the industry wants. They expect a bunch of long haired dreamers who say 'peace'. But on the first evening with them we start with calculating the profits of their models and compare it to our model. Then they realize that what they learned at school is nothing compared to what there is to know.

I noticed a copy of X-Men, a Marvel comic he loved, in his backpack, which was lying open on his crossed legs. Sometimes it seemed a part of those characters lived inside him. Peter wasn’t your classic knight in shining armor; he was a complex hero full of doubts and conflicting emotions who suffered from unrequited love.

In his first summers, forsaking all his toys, my son would stand rapt for nearly an hour in his sandbox in the orchard, as doves and redwings came and went on the warm wind, the leaves dancing, the clouds flying…the child was not observing; he was at rest in the very center of the universe, a part of things, unaware of endings and beginning, still in unison with the primordial nature of creation, letting all light and phenomena pour through.

We see the puppets dancing on their miniature stage, moving up and down as the strings pull them around, following the prescribed course of their various little parts. We learn to understand the logic of this theater and we find ourselves in its motions. We locate ourselves in society and thus recognize our own position as we hang from its subtle strings. For a moment we see ourselves as puppets indeed. But then we grasp a decisive difference between the puppet theater and our own drama. Unlike the puppets, we have the possibility of stopping in our movements, looking up and perceiving the machinery by which we have been moved. In this act lies the first step toward freedom. And in this same act we find the conclusive justification of sociology as a humanistic discipline

Thus by an unprejudiced observation of the animal kingdom, we reach the conclusion that wherever society exists at all, this principle may be found: Treat others as you would like them to treat you under similar circumstances. And when we study closely the evolution of the animal world, we discover that the aforesaid principle, translated by the one word Solidarity, has played an infinitely larger part in the development of the animal kingdom than all the adaptations that have resulted from a struggle between individuals to acquire personal advantages.

We spend so much of our time in car seats, in desk chairs, at computers, and peering at our various devices that modern life sometimes seems like an all-out assault on the integrity of our spine. The spine has three parts: lumbar (lower back), thoracic (midback), and cervical (neck) spine. Radiologists see so much degeneration in the cervical spine, brought on by years of hunching forward to look at phones, that they have a name for it: “tech neck.

Some may wonder whether part of the harvest of this invisible pollution (electromagnetic radiation) may be the comparative rarity of visionary experience in the modern world, and the predominence of a removed, overanalytical, repelling 'onlooker' intelligence in its place, resembling that of the (Martin) Amis hero (who will not see because he cannot feel). If this is so, such an intelligence has produced conditions favoring its evolution and survival.

How baffling you are, oh Church, and yet how I love you! How you have made me suffer, and yet how much I owe you! I would like to see you destroyed, and yet I need your presence. You have given me so much scandal and yet you have made me understand what sanctity is. I have seen nothing in the world more devoted to obscurity, more compromised, more false, and yet I have touched nothing more pure, more generous, more beautiful. How often I have wanted to shut the doors of my soul in your face, and how often I have prayed to die in the safety of your arms. No, I cannot free myself from you, because I am you, though not completely. And besides, where would I go? Would I establish another? I would not be able to establish it without the same faults, for they are the same faults I carry in me. And if I did establish another, it would be my Church, not the Church of Christ. I am old enough to know that I am no better than anyone else. …) The Church has the power to make me holy but it is made up, from the first to the last, only of sinners. And what sinners! It has the omnipotent and invincible power to renew the Miracle of the Eucharist, but is made up of men who are stumbling in the dark, who fight every day against the temptation of losing their faith. It brings a message of pure transparency but it is incarnated in slime, such is the substance of the world. It speaks of the sweetness of its Master, of its non-violence, but there was a time in history when it sent out its armies to disembowel the infidels and torture the heretics. It proclaims the message of evangelical poverty, and yet it does nothing but look for money and alliances with the powerful. Those who dream of something different from this are wasting their time and have to rethink it all. And this proves that they do not understand humanity. Because this is humanity, made visible by the Church, with all its flaws and its invincible courage, with the Faith that Christ has given it and with the love that Christ showers on it. When I was young, I did not understand why Jesus chose Peter as his successor, the first Pope, even though he abandoned Him. Now I am no longer surprised and I understand that by founding his church on the tomb of a traitor(…)He was warning each of us to remain humble, by making us aware of our fragility. (…) And what are bricks worth anyway? What matters is the promise of Christ, what matters is the cement that unites the bricks, which is the Holy Spirit. Only the Holy Spirit is capable of building the church with such poorly moulded bricks as are we. And that is where the mystery lies. This mixture of good and bad, of greatness and misery, of holiness and sin that makes up the church…this in reality am I .(…) The deep bond between God and His Church, is an intimate part of each one of us. (…)To each of us God says, as he says to his Church, “And I will betroth you to me forever” (Hosea 2,21). But at the same time he reminds us of reality: 'Your lewdness is like rust. I have tried to remove it in vain. There is so much that not even a flame will take it away' (Ezechiel 24, 12). But then there is even something more beautiful. The Holy Spirit who is Love, sees us as holy, immaculate, beautiful under our guises of thieves and adulterers. (…) It’s as if evil cannot touch the deepest part of mankind. He re-establishes our virginity no matter how many times we have prostituted our bodies, spirits and hearts. In this, God is truly God, the only one who can ‘make everything new again’. It is not so important that He will renew heaven and earth. What is most important is that He will renew our hearts. This is Christ’s work. This is the divine Spirit of the Church.

In the end, it was relatively easy to let go of Peter, to accept his actions as proof of the truth: that our relationship, our life together, his feelings for me were never quite what I thought they were. And I stopped longing for him when I accepted this, because how could I miss someone who didn’t exist? So why can’t I seem to do the same thing with my father? Why can’t I stop missing the dad I never had? Why is he this constant dull ache in my heart? I knew he wouldn’t change. But a part of me kept hoping I had changed enough that he couldn’t hurt me, or that this new iteration of me would be the one worth sticking around for. That I’d fixed whatever’s so broken in me that I can’t be loved.

In the book of Job, the Lord demands, “Where wast thou when I laid the foundations of the earth?” “I was there!”-surely that is the answer to God’s question. For no matter how the universe came into being, most of the atoms in these fleeting assemblies that we think of as our bodies have been in existence since the beginning. Each breath we take contains hundreds of thousands of the inert, pervasive argon atoms that were actually breathed in his lifetime by the Buddha, and indeed contain parts of all the ‘snorts, sighs, bellows, shrieks” of all creatures that ever existed or will exist. These atoms flow backward and forward in such useful but artificial constructs as time and space, in the same universal rhythms, universal breath as the tides and stars, joining both the living and the dead in that energy which animates the universe.

Our elders have failed us, they have not provided leadership, they have not provided counsel, they have been silent and compliant in the face of power. They have said nothing on fracking, climate collapse, the extinction crisis and done even less. The old have, for the most part, betrayed the young. This is as true of witchcraft as it is of our wider culture. It is therefore down to us as individuals to take our lead from the only source of initiation, living spirit, and through it embody the new witchcraft. We must become a witchcraft with a renewed sense of meaning and purpose, of responsibility to the land which is in crisis, or we are nothing more than consumers of the earth which will all too soon eat of us. Those who do not feel the imperative to act on this information demonstrate that they are not orientated, that is, they have no connection to the land and its denizens. Their magic is little more than a cerebral construct, and without being embodied is meaningless.

The purpose of the local church is not primarily to be one's church home or extended family, though it can be at times. And it is not to survive by obtaining more people for its support base. Its purpose is to invite people to be part of the true mission of the church. Reception into the church is only a threshold to involvement in its mission. The task of the church is not to accumulate attendees. The church is a school for developing agents of the new creation from among those who are the beneficiaries of God's grace.

The process of technological development is like building a cathedral,” remarked Baran years later. “Over the course of several hundred years new people come along and each lays down a block on top of the old foundations, each saying, ‘I built a cathedral.’Next month another block is placed atop the previous one. Then comes along an historian who asks, ‘Well, who built the cathedral?’ Peter added some stones here, and Paul added a few more. If you are not careful, you can con yourself into believing that you did the most important part. But the reality is that each contribution has to follow onto previous work. Everything is tied to everything else.

Other possible means were not lacking on God’s part.” One drop of blood—from Christ’s circumcision at the age of eight days—would have been sufficient to purchase all mankind’s salvation. Why then did He give us twelve quarts instead of one drop? The simple and stunning answer, from Monica Miller’s book on the movie “The Passion of the Christ”, is: Because He had twelve quarts to give. The strategy of war and of games is to win with the minimum possible expense and sacrifice. Love does not seek the minimum but the maximum.

I lie in bed at night, after ending my prayers with the words "Ich danke dir für all das Gute und Liebe und Schöne" and I'm filled with joy. I think of going into hiding, my health and my whole being as das Gute; Peter's love (which is still so new and fragile and which neither of us dares to say aloud), the future, happiness and love as das Liebe; the world, nature and the tremendous beauty of everything, all that splendor, as das Schöne. At such moments I don't think about all the misery, but about the beauty that still remains. This is where Mother and I differ greatly. Her advice in the face of melancholy is: "Think about all the suffering in the world and be thankful you're not part of it." My advice is: "Go outside, to the country, enjoy the sun and all nature has to offer. Go outside and try to recapture the happiness within yourself; think of all the beauty in yourself and in everything around you and be happy." I don't think Mother's advice can be right, because what are you supposed to do if you become part of the suffering? You'd be completely lost. On the contrary, beauty remains, even in misfortune. If you just look for it, you discover more and more happiness and regain your balance. A person who's happy will make others happy; a person who has courage and faith will never die in misery!

Jack stepped onstage dressed in jeans, sneakers, and a T-shirt. "I'm the handsome Butterboy," Jack announced. "I'm the queen's soul mate. I just don't know it yet because I'm emotionally immature. Sorry, Conner." Conner was so embarrassed, he sank into his seat and covered his face with his backpack. Trollbella was sporting a wide grin - this was her favorite part of the show. Red struck a theatrical pose with her hands over her heart. "Be still my heart, for I am in love!" Red announced. "Now, Peter!" Trollbella whispered. Peter soared out from backstage and flew in circles over the audience. The children laughed and clapped - they reached up and tried to touch him. Conner was irritated by how much they were enjoying the show. "Hello, Butterboy!" Red said to Jack. "Would you like to be my king and rule the trolls and goblins with me? Oh, how happy we will be together!" "Oh boy, that sounds wonderful!" Jack said. "How lucky I am to be loved by such a beautiful and brilliant troll queen. I will never find someone like her ever again - nope, not once, no how, no way, not going to happen! I want to be with Trollbella for all eternity!" "I never said that!" Conner shouted from his seat. "She's making this up!

Vampires did this all the time, you remember. It was normal for them, it was their own unique take on resource conservation. They could have taught your kind a few things about restraint, if that absurd aversion to right-angles hadn't done them in at the dawn of civilization. Maybe they still can. They're back now, after all— raised from the grave with the voodoo of paleogenetics, stitched together from junk genes and fossil marrow steeped in the blood of sociopaths and high-functioning autistics. One of them commands this very mission. A handful of his genes live on in your own body so it too can rise from the dead, here at the edge of interstellar space. Nobody gets past Jupiter without becoming part vampire.

The science shows that . . . typical twentieth-century carrot-and-stick motivators—things we consider somehow a “natural” part of human enterprise—can sometimes work. But they’re effective in only a surprisingly narrow band of circumstances. The science shows that “if-then” rewards . . . are not only ineffective in many situations, but can also crush the high-level, creative, conceptual abilities that are central to current and future economic and social progress. The science shows that the secret to high performance isn’t our biological drive (our survival needs) or our reward-and-punishment drive, but our third drive—our deep-seated desire to direct our own lives, to extend and expand our abilities, and to fill our life with purpose.

To suffer as a Christian carries no shame. Peter concludes: "Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator" (1 Peter 4:19). Here, Peter erases all doubt about the question of whether it is ever the will of God that we should suffer. He speaks of those who suffer "according to the will of God." This text means that suffering itself is part of the sovereign will of God.

...for example, if Freud is wrong, as i and many others believe, where does that leave any number of novels and virtually the entire corpus of surrealism, Dada, and certain major forms of expressionism and abstraction, not to mention Richard Strauss' 'Freudian' operas such as Salome and Elektra, and the iconic novels of numerous writers such as D.H. Lawrence, Franz Kafka, Thomas Mann and Virginia Woolf? It doesn't render these works less beautiful or pleasurable, necessarily, but it surely dilutes their meaning. They don't owe their entire existence to psychoanalysis. But if they are robbed of a large part of their meaning, can they retain their intellectual importance and validity? Or do they become period pieces? I stress the point because the novels, paintings and operas referred to above have helped to popularise and legitimise a certain view of human nature, one that is, all evidence to the contrary lacking, wrong.

In some parts of the church, the Apocalypse of John (the book of Revelation) was flat out rejected as containing false teaching, whereas the Apocalypse of Peter, which eventually did not make it in, was accepted. There were some Christians who accepted the Gospel of Peter and some who rejected the Gospel of John. There were some Christians who accepted a truncated version of the Gospel of Luke (without its first two chapters), and others who accepted the now noncanonical Gospel of Thomas. Some Christians rejected the three Pastoral Epistles of 1 and 2 Timothy and Titus, which eventually made it in, and others accepted the Epistle of Barnabas, which did not.

Why do you care, anyway?" I say. "You can be either cruel instructor or concerned boyfriend." I tense up at the word "boyfriend." I didn’t mean to use it so flippantly, but it’s too late now. "You can’t play both parts at the same time." "I am not cruel." He scowls at me "I was protecting you this morning. How do you think Peter and his idiot friends would have reacted if they discovered that you and I were..." He sighs. "You would never win. They would always call you ranking a result of my favoritism rather than your skill." I open my mouth to object, but I can't. A few smart remarks come to mind, but I dismiss them. He's right. My cheeks warm, and I cool them with my hands. "You didn't have to insult me to prove something to them," I say finally. "And you didn't have to run off to your brother just because I hurt you," he says. He rubs at the back of his neck. "Besides- it worked, didn't it?" "At my expense." "I didn't think it would affect you this way." Then he looks down and shrugs. "Sometimes I forget that I can hurt you. That you are capable of being hurt." I slide my hands into my pockets and rock back on my heels. A strange feeling goes through me- a sweet, aching weakness. He did what he did because he believed in my strength. At home it was Caleb who was strong, because he could forget himself, because all the characteristics my parents valued came naturally to him. No one has ever been so convinced of my strength. I stand on my tiptoes, lift my head, and kiss him. Only our lips touch. "You're brilliant. You know that?" I shake my head. "You always know exactly what to do." "Only because I've been thinking about his for a long time," he says, kissing me briefly. "How I would handle it, if you and I..." He pulls back and smiles. "Did I hear you call me your boyfriend, Tris?" "Not exactly." I shrug. "Why? Do you want me to?" He slips his hands over my neck and presses his thumbs under my chin, tilting my head back so his forehead meets mine. For a moment he stands there, his eyes closed, breathing my air. I feel the pulse in his fingertips. I feel the quickness of his breath. He seems nervous. "Yes," he finally says.

As a part of the holy trinity, Jesus was regarded as divine, and in predominant Christian belief this divinity was not compatible with human copulation. So Mary was a virgin, with the baby Jesus implanted by divine intervention. This was of course a marked departure from other religions in the classical world that had not ventured such a complex statement about divine presence among mortals, and that had often been quite comfortable with the idea of sexual exploits among the gods and as sources of other gods.

Besides the fact that the typical pacifist is quite clearly white and middle class, pacifism as an ideology comes from a privileged context. It ignores that violence is already here; that violence is an unavoidable, structurally integral part of the current social hierarchy; and that it is people of color who are most affected by that violence. Pacifism assumes that white people who grew up in the suburbs with all their basic needs met can counsel oppressed people, many of whom are people of color, to suffer patiently under an inconceivably greater violence, until such time as the Great White Father is swayed by the movement’s demands or the pacifists achieve that legendary “critical mass.” [...] Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

Today, our survival depends increasingly on developing our ability to think rather than being able to physically respond. Consequently, most of us have become separated from our natural, instinctual selves—in particular, the part of us that can proudly, not disparagingly, be called animal. Regardless of how we view ourselves, in the most basic sense we literally are human animals. The fundamental challenges we face today have come about relatively quickly, but our nervous systems have been much slower to change. It is no coincidence that people who are more in touch with their natural selves tend to fare better when it comes to trauma. Without easy access to the resources of this primitive, instinctual self, humans alienate their bodies from their souls. Most of us don't think of or experience ourselves as animals. Yet, by not living through our instincts and natural reactions, we aren't fully human either. Existing in a limbo in which we are neither animal nor fully human can cause a number of problems, one of which is being susceptible to trauma.

Effective altruists do things like the following: •Living modestly and donating a large part of their income—often much more than the traditional tenth, or tithe—to the most effective charities; •Researching and discussing with others which charities are the most effective or drawing on research done by other independent evaluators; •Choosing the career in which they can earn most, not in order to be able to live affluently but so that they can do more good; •Talking to others, in person or online, about giving, so that the idea of effective altruism will spread; •Giving part of their body—blood, bone marrow, or even a kidney—to a stranger. In the following chapters, we will meet people who have done these things.

We have familiar experience of the order, the constancy, the perpetual renovation of the material world which surrounds us. Frail and transitory as is every part of it, restless and migratory as are its elements, still it abides. It is bound together by a law of permanence, and though it is ever dying, it is ever coming to life again. Dissolution does but give birth to fresh modes of organization, and one death is the parent of a thousand lives. Each hour, as it comes, is but a testimony how fleeting, yet how secure, how certain, is the great whole. It is like an image on the waters, which is ever the same, though the waters ever flow. The sun sinks to rise again; the day is swallowed up in the gloom of night, to be born out of it, as fresh as if it had never been quenched. Spring passes into summer, and through summer and autumn into winter, only the more surely, by its own ultimate return, to triumph over that grave towards which it resolutely hastened from its first hour. We mourn the blossoms of May because they are to wither; but we know that May is one day to have its revenge upon November, by the revolution of that solemn circle which never stops—which teaches us in our height of hope, ever to be sober, and in our depth of desolation, never to despair.

For somehow, beneath this gorgeous paradigm of unnecessary being, lies the Act by which it exists. You have just now reduced it to its parts, shivered it into echoes, and pressed it to a memory, but you have also caught the hint that a thing is more than the sum of all the insubstantialities that comprise it. Hopefully, you will never again argue that the solidities of the world are mere matters of accident, creatures of air and darkness, temporary and meaningless shapes out of nothing. Perhaps now you have seen at least dimly that the uniquenesses of creation are the result of continuous creative support, of effective regard by no mean lover. He likes onions, therefore they are. The fit, the colors, the smell, the tensions, the tastes, the textures, the likes, the shapes are a response, not to some forgotten decree that there may as well be onions as turnips, but to His present delight - His intimate and immediate joy in all you have seen, and in the thousand other wonders you do not even suspect. With Peter, the onion says, Lord, it is good for us to be here. Yes, says God. Tov, Very good.

The reign of such a one-dimensional reality does not mean that materialism rules, and that the spiritual, metaphysical, and bohemian occupations are petering out. On the contrary, there is a great deal of “Worship together this week,” “Why not try God,” Zen, existentialism, and beat ways of life, etc. But such modes of protest and transcendence are no longer contradictory to the status quo and no longer negative. They are rather the ceremonial part of practical behaviorism, its harmless negation, and are quickly digested by the status quo as part of its healthy diet.

John saw only the linen cloths. He, Peter, also saw the linen cloths because we [Gentiles] do not reject the Old Testament, for as Luke says, "Then he opened their minds to understand the scriptures" (Lk 24:45). But in addition Peter saw the napkin which had been on his head: "The head of Christ is God" (1 Cor 11:3). Thus to see the napkin which had been on the head of Jesus is to have faith in the divinity of Christ, which the Jews refused to accept. This napkin is described as not lying with the linen cloths, and rolled up, having a place by itself, because the divinity of Christ is covered over, and it is apart from every creature because of its excellence: "God who is over all be blessed for ever" (Rom 9:5); "Truly, you art a God who hides yourself" (Is 45:15).

Ah, but thinking became morbid, sentimental, directly one began conjuring up doctors, dead bodies; a little glow of pleasure, a sort of lust, too, over the visual impression warned one not to go on with that sort of thing any more - fatal to art, fatal to friendship. True. And yet, thought Peter Walsh, as the ambulance turned the corner, though the light high bell could be heard down the next street and still farther as it crossed the Tottenham Court Road, chiming constantly, it is the privilege of loneliness; in privacy one may do as one chooses. One might weep if no one saw. It had been his undoing - this susceptibility - in Anglo-Indian society; not weeping at the right time, or laughing either. I have that in me, he thought, standing by the pillar box, which could now dissolve in tears. Why heaven knows. Beauty of some sort probably, and the weight of the day, which, beginning with that visit to Clarissa, had exhausted him with its heat, its intensity, and the drip, drip of one impression after another down into that cellar where they stood, deep, dark, and no one would ever know. Partly for that reason, its secrecy, complete and inviolable, he had found life like an unknown garden, full of turns and corners, surprising, yes; really it took one's breath away, these moments; there coming to him by the pillar-box opposite the British Museum one of them, a moment, in which things came together; this ambulance; and life and death.

As a matter of fact it required only a tolerable show of virtue for Peter to win encomiums at any time. He would brush his curly mop of hair away from his forehead, lift his eyes, part his lips, showing a row of tiny white teeth; then a dimple would appear in each cheek and a seraphic expression (wholly at variance with the facts) would overspread the baby face, whereupon the beholder...would cry "Angel boy!" and kiss him. He was even kissed now, though he had done nothing at all but exist and be an enchanting personage, which is one of the injustices of a world where a large number of virtuous and well-behaved people go unkissed to their graves!

I sit in meditation…and soon all sounds, and all one sees and feels, take on imminence, an immanence, as if the Universe were coming to attention, a Universe of which one is the center, a Universe that is not the same yet not different from oneself: within man as within mountains there are many parts of hydrogen and oxygen, of calcium, phosphorus, potassium, and other elements. ‘You never enjoy the world aright, till the Sea itself flows in your veins, till you are clothed with the heavens, and crowned with the stars…’(Thomas Traherne, Centuries of Meditation) The secret of the mountains is that the mountains simply exist, as I do myself: the mountains exist simply, which I do not. The mountains have no ‘meaning,’ they are meaning; the mountains are. The sun is round. I ring with life, and the mountains ring, and when I can hear it, there is a ringing that we share.

She remembered once throwing a shilling into the Serpentine. But every one remembered; what she loved was this, here, now, in front of her; the fat lady in the cab. Did it matter then, she asked herself, walking towards Bond Street, did it matter that she must inevitably cease completely; all this must go on without her; did she resent it; or did it not become consoling to believe that death ended absolutely? but that somehow in the streets of London, on the ebb and flow of things, here, there, she survived, Peter survived, live in each other, she being part, she was positive, of the trees at home; of the house there, ugly, rambling all to bits and pieces as it was; part of people she had never met; being laid out like a mist between the people she knew best, who lifted her on their branches as she had seen the trees lift the mist, but it spread ever so far, her life, herself.

Even though we get a lot of people into the shop, only a small percentage of them buy anything. The best customers are the ones who just have to buy a record on a Saturday, even if there’s nothing they really want; unless they go home clutching a flat, square carrier bag they feel uncomfortable. You can spot the vinyl addicts because after a while they get fed up with the rack they are flicking through, march over to a completely different section of the shop, pull a sleeve out from the middle somewhere, and come over to the counter; this is because they have been making a list of possible purchases in their head (‘If I don’t find anything in the next five minutes, that blues compilation I saw half an hour ago will have to do’), and suddenly sicken themselves with the amount of time they have wasted looking for something that they don’t really want. I know that feeling well (these are my people, and I understand them better than I understand anybody in the world): it is a prickly, clammy, panicky sensation, and you go out of the shop reeling. You walk much more quickly afterwards, trying to recapture the part of the day that has escaped, and quite often you have the urge to read the international section of a newspaper, or go to see a Peter Greenaway film, to consume something solid and meaty which will lie on top of the candyfloss worthlessness clogging up your head.

Why is the world full of color anyway? Sunlight is white, and when it is reflected, it is still white. And so we should be surrounded by a clinical looking, optically pure landscape. That this is not what we see is because every material absorbs light differently or converts it into other kinds of radiation. Only the wavelengths that remain are refracted and reach our eyes. Therefore, the color of organisms and objects is dictated by the color of the reflected light. And in the case of leaves on trees, this color is green. But why don't we see leaves as black? Why don't they absorb all light? Chlorophyll helps leaves process light. If trees processed light super-efficiently, there would be hardly any left over-and the forest would then look as dark during the day as it does at night. Chlorophyll, however, has one disadvantage. It has a so-called green gap, and because it cannot use this part of the color spectrum, it has to reflect it back unused. This weak spot means that we can see this photosynthetic leftover, and that's why almost all plants look deep green to us. What we are really seeing is waste light, the rejected part that trees cannot use. Beautiful for us; useless for the trees. Nature that we find pleasing because it reflects trash? Whether trees feel the same way about this I don't know, but one thing is for certain: hungry beeches and spruce are as happy to see blue sky as I am.

In the case of Switzerland, a whole country is concerned with the species-appropriate treatment of all things green. The constitution reads, in part, that "account [is] to be taken of the dignity of creation when handling animals, plants and other organisms." So it's probably not a good idea to decapitate flowers along the highway in Switzerland without good reason. Although this point of view has elicited a lot of head shaking in the international community, I, for one, welcome breaking down the moral barriers between animals and plants. When the capabilities of vegetative beings become known, and their emotional lives and needs are recognized, then the way we treat plants will gradually change, as well. Forests are not first and foremost lumber factories and warehouses for raw material, and only secondarily complex habitats for thousands of species, which is the way modern forestry currently treats them. Completely the opposite, in fact.

What were you so scared about?” I whisper. His hands tighten into fists at his sides. When he finally speaks, his voice comes out raw, like he hasn’t used it in a while. “I was scared that you were going to go to UNC and you were gonna figure out I wasn’t worth it, and you were going to leave.” I take a step closer to him. I put my hand on his arm; he doesn’t pull away from me. “Besides my family, you’re the most special person to me in the world. And I meant some of those things I said the other night, but not the part when I said I only wanted to lose my virginity to you to close a chapter on us. I wanted it to be you because I love you.” Peter puts one arm around my waist, pulls me in, and, looking down at me, he says fiercely, “Neither of us wants to break up. So why should we? Because of some shit my mom said? Because your sister did it that way? You’re not the same as your sister, Lara Jean. We’re not the same as Margot and Sanderson or anybody else. We’re you and me. And yeah, it’s gonna be hard. But Lara Jean, I’ll never feel for another girl what I feel for you.” He says it with all the certainty only a teenage boy can have, and I have never loved him more than at this very moment.

Cece was all I had. Without her, I’d be totally alone in the world. Oh, God. I probed her gentle face, her receptive dream state. What would I do without you? Stop it, my brain screamed. She’s here with you now. Thats what matters. I took a deep breath to quell my anxiety. Try to. I needed her. Cece was a part of me now. The me that felt solid and sure and strong. She was the one thing in my life that kept me going, made me happy. And that happiness hadn't come without a price. I'd given up a lot to be with Cece: my home, friends, family. Maybe even my future family. Plus this sense of belonging I’d always had. The sense of fitting in, knowing where I stood. It might not be so bad if could be like her. Out. Proud. With a new place of belonging in the gay community. With new friends. A new family. But what I’d lost was insignificant compared to what I’d found. Me. The missing part of myself. And Cece. Knowing love. Being loved. “Please, God," I whispered into the night. “Let me be loved.” Beside me, Cece whimpered a little and rolled onto her side. She snaked an arm around my hip and pulled me close. Cece gave me life, she nurtured me, and I burrowed into the warm cocoon of her. –Ch.22

The problem with the so-called bloody surveillance state is that it’s hard work trying to track someone’s movements using CCTV – especially if they’re on foot. Part of the problem is that the cameras all belong to different people for different reasons. Westminster Council has a network for traffic violations, the Oxford Street Trading Association has a huge network aimed at shop-lifters and pickpockets, individual shops have their own systems, as do pubs, clubs and buses. When you walk around London it is important to remember that Big Brother may be watching you, or he could be having a piss, or reading the paper or helping redirect traffic around a car accident or maybe he’s just forgotten to turn the bloody thing on.

I believe benchmarking best practices can open people’s eyes as to what is possible, but it can also do more harm than good, leading to piecemeal copying and playing catch-up. As one seasoned Toyota manager commented after hosting over a hundred tours for visiting executives, “They always say ‘Oh yes, you have a Kan-Ban system, we do also. You have quality circles, we do also. Your people fill out standard work descriptions, ours do also.’ They all see the parts and have copied the parts. What they do not see is the way all the parts work together.” I do not believe great organizations have ever been built by trying to emulate another, any more than individual greatness is achieved by trying to copy another “great person.

Climbing up on solsbury hill I could see the city light Wind was blowing, time stood still Eagle flew out of the night He was something to observe Came in close, I heard a voice Standing stretching every nerve I had to listen had no choice I did not believe the information Just had to trust imagination My heart was going boom boom, boom Son, he said, grab your things, Ive come to take you home. To keeping silence I resigned My friends would think I was a nut Turning water into wine Open doors would soon be shut So I went from day to day Tho my life was in a rut till I thought of what Id say Which connection I should cut I was feeling part of the scenery I walked right out of the machinery My heart was going boom boom boom Hey, he said, grab your things, Ive come to take you home. Yeah back home When illusion spin her net Im never where I want to be And liberty she pirouette When I think that I am free Watched by empty silhouettes Who close their eyes, but still can see No one taught them etiquette I will show another me Today I dont need a replacement Ill tell them what the smile on my face meant My heart was going boom boom boom Hey, I said, you can keep my things, theyve come to take me home.

Peter Sellers offered me a small part opposite him in a rather good scene where Sir Guy Grand purchases a ‘School of Rembrandt’ portrait and then cuts out the nose of it with a knife, explaining to my character (a snotty young art dealer) that he only collects noses. I, of course, have to react with horror, and I exclaim ‘Shit!’ This was quite a naughty word in 1968 – so naughty, in fact, that when, some months later, my scene was shown on television to promote the movie I became, as far as I know, the first person ever to say ‘shit’ on British television. (This, incidentally, is one of my three claims to fame: the others are that I have a species of lemur named after me, and that I was once French-kissed – on camera – by Tim Curry.)

These two Kings and two Queens governed Narnia well, and long and happy was their reign. At first much of their time was spent in seeking out the remnants of the White Witch's army and destroying them, and indeed for a long time there would be news of evil things lurking in the wilder parts of the forest- a haunting here and a killing there, a glimpse of a werewolf one month and a rumor of a hag the next. But in the end all that foul brood was stamped out. And they made good laws and kept the peace and saved good trees from being unnecessarily cut down, and liberated young dwarfs and young satyrs from being sent to school, and generally stopped busybodies and interferers and encouraged ordinary people who wanted to live and let live. And they drove back the fierce giants (quite a different sort from Giant Rumblebuffin) in the North of Narnia when these ventured across the frontier. And they entered into friendship and alliance with countries beyond the sea and paid them visits of state and received visits of state from them. And they themselves grew and changed as the years passed over them. And Peter became a tall and deep-chested man and a great warrior, and he was called King Peter the Magnificent. And Susan grew into a tall and gracious woman with black hair that fell almost to her feet and the kings of the countries beyond the sea began to send ambassadors asking for her hand in marriage. And she was called Queen Susan the Gentle. Edmund was a graver and quieter man than Peter, and great in council and judgement. He was called King Edmund the Just. But as for Lucy, she was always gay and golden-haired, and all the princes in those parts desired her to be their Queen, and her own people called her Queen Lucy the Valiant.

One last dance. We’re both quiet. It’s not over yet. We still have the whole summer ahead. But high school, the two of us here together, Lara Jean and Peter as we are today, that part is done. We’ll never be here exactly like this again. I’m wondering if he’s feeling sad too, and then he whispers, “Check out Gabe over there trying to casually rest his hand on Keisha’s butt.” He turns me slightly so I can see. Gabe’s hand is indeed hovering at Keisha Wood’s lower back/butt area, like an indecisive butterfly looking for a landing spot. I giggle. This is why I like Peter so much. He sees things I don’t see. “I know what our song should be,” he says. “What?” And then, like magic, Al Green’s voice fills the hotel ballroom. “Let’s Stay Together.” “You made them play this,” I accuse. I’m tearing up a little bit. He grins. “It’s fate.” Whatever you want to do…is all right with me-ee-ee. Peter takes my hand and puts it on his heart. “Let’s, let’s stay together,” he sings. His voice is clear and true, everything I love about him.

For the individual there is no society unless he has social status and function. There must be a definite functional relationship between individual life and group life. For the individual without function and status, society is irrational, incalculable and shapeless. The “rootless” individual, the outcast - for absence of social function and status casts a man from the society of his fellows - sees no society. He sees only demoniac forces, half sensible, half meaningless, half in light and half in darkness, but never predictable. They decide about his life and livelihood without the possibility of interference on his part, indeed without the possibility of understanding them. He is like a blindfolded man in a strange room playing a game of which he does not know the rules.

She had no criticism of his dress, which was bagged at the knees, dropping at the lapels, rucked around the buttons, while she-although she wore a flowing white cotton-appeared (she knew it and wished it was not so) as starched and pressed as a Baptist in a riding habit. They were different, and yet not ill matched. They had both grown used to the attentions that are the eccentric’s lot-the covert glances, smiles, whispers, worse. Lucinda was accustomed to looking at no one in the street. It was an out-of-focus town of men with seas of bobbing hats. But on this night she felt the streets accept them. She thought: When we are two, they do not notice us. They think us a match. What wisdom does a mob have? It is a hydra, an organism, stupid or dangerous in much of its behaviour, but could it have, in spite of this, a proper judgement about which of its component parts fit best together? They pushed past bold-eyed young women with too many ribbons and jewels, past tight-laced maidens and complacent merchants with their bellies pushing so forcefully against their waistcoats that their shirts showed above their trousers. Lucinda was happy. Her arm rested on Oscar’s arm. She thought: Anyone can see I have been crying. She thought: I have pink eyes like a dormouse. But she did not really care.

No sé si habéis visto alguna vez un mapa de la mente de una persona. A veces los médicos trazan mapas de otras partes vuestras y vuestro propio mapa puede resultar interesantísimo, pero a ver si alguna vez los pilláis trazando el mapa de la mente de un niño, que no sólo es confusa, sino que no para de dar vueltas. Tiene líneas en zigzag como las oscilaciones de la temperatura en un ráfico cuando tenéis fiebre y que probablemente son los caminos de la isla, pues el País de Nunca Jamás es siempre una isla, más o menos, con asombrosas pinceladas de color aquí y allá, con arrecifes de coral y embarcaciones de aspecto veloz en alta mar, con salvajes y guaridas solitarias y gnomos que en su mayoría son sastres, cavernas por las que corre un río, príncipes con seis hermanos mayores, una choza que se descompone rápidamente y una señora muy bajita y anciana con la nariz ganchuda. Si eso fuera todo sería un mapa sencillo, pero también está el primer día de escuela, la religión, los padres, el estanque redondo, la costura, asesinatos, ejecuciones, verbos que rigen dativo, el día de comer pastel de chocolate, ponerse tirantes, dime la tabla del nueve, tres peniques por arrancarse un diente uno mismo y muchas cosas más que son parte de la isla o, si no, constituyen otro mapa que se transparenta a través del primero y todo ello es bastante confuso, sobre todo porque nada se está quieto.

WHAT’S GOOD FOR THE HEART IS GOOD FOR THE BRAIN. That is, vascular health (meaning low apoB, low inflammation, and low oxidative stress) is crucial to brain health. WHAT’S GOOD FOR THE LIVER (AND PANCREAS) IS GOOD FOR THE BRAIN. Metabolic health is crucial to brain health. TIME IS KEY. We need to think about prevention early, and the more the deck is stacked against you genetically, the harder you need to work and the sooner you need to start. As with cardiovascular disease, we need to play a very long game. OUR MOST POWERFUL TOOL FOR PREVENTING COGNITIVE DECLINE IS EXERCISE. We’ve talked a lot about diet and metabolism, but exercise appears to act in multiple ways (vascular, metabolic) to preserve brain health; we’ll get into more detail in Part III, but exercise—lots of it—is a foundation of our Alzheimer’s-prevention program.

What are you tittering at, Mr Holles?' asked Captain Aubrey. 'Nothing, sir.' 'Now I come to think of it, I have a letter from your guardian, Mr Holles. He wishes to be assured that your moral welfare is well in hand, and that you do not neglect your Bible. You do not neglect your Bibles, any of you, I dare say?' 'Oh, no, sir.' 'I am glad to hear it. Where the Devil would you be, if you neglected your Bible? Tell me, Mr Holles, who was Abraham?' Jack was particularly well up in this part of sacred history, having checked Admiral Drury's remarks on Sodom: 'Abraham, sir,' said Holles, his pasty, spotted face turning a nasty variegated purple. 'Why, Abraham was . . But no more emerged, other than a murmur of 'bosom'. 'Mr Peters?' Mr Peters expressed his conviction that Abraham was a very good man; perhaps a corn-chandler, since one said 'Abraham and his seed for ever'.

He lived much among people, but very little with them. They interested him, but he did not in the least care to have them be interested in him; for he felt the force that should have driven him to do his part with the others or against them slowly ebbing out of him. He could wait, he told himself, even if he had to wait till it was too late. Whoever has faith is in no hurry--that was his excuse to himself. For he believed that, when he came down to the bedrock of his own nature, he did have faith strong enough to move mountains--the trouble was that he never managed to set his shoulder to them. Once in a while, the impulse to create welled up in him, and he longed to see a part of himself freed in work that should be his very own. For days he would be excited with the happy, titanic effort of carting the clay for his Adam, but he never formed it in his own image. The will power necessary to persistent self-concentration was not in him. Weeks would pass before he could make up his mind to abandon the work, but he did abandon it, asking himself, in a fit of irritation, why he should continue. What more had he to gain? He had tasted the rapture of conception; there remained the toil of rearing, cherishing, nourishing, carrying to perfection--Why? For whom?

So, let's get back to why the roots are the most important part of a tree. Conceivably, this is where the tree equivalent of a brain is located. Brain? you ask. Isn't that a bit farfetched? Possibly, but now we know that trees can learn. This means they must store experiences somewhere, and therefore, there must be some kind of a storage mechanism inside the organism. Just where it is, no one knows, but the roots are the part of the tree best suited to the task. The old spruce in Sweden also shows that what grows underground is the most permanent part of the tree-and where else would it store important information over a long period of time? Moreover, current research shows that a tree's delicate root networks is full of surprises. It is now an accepted fact that the root network is in charge of all chemical activity in the tree. And there's nothing earth shattering about that. Many of our internal processes are also regulated by chemical messengers. Roots absorb substances and bring them into the tree. In the other direction, they deliver the products of photosynthesis to the tree's fungal partners and even route warning signals to neighboring trees. But a brain? For there to be something we would recognize as a brain, neurological processes must be involved, and for these, in addition to chemical messages, you need electrical impulses. And these are precisely what we can measure in the tree, and we've been able to do so since as far back as the nineteenth century. For some years now, a heated controversy has flared up among scientists. Can plants think? Are they intelligent?

He is a Londoner, too, in his writings. In his familiar letters he displays a rambling urban vivacity, a tendency to to veer off the point and to muddle his syntax. He had a brilliantly eclectic mind, picking up words and images while at the same time forging them in new and unexpected combinations. He conceived several ideas all at once, and sometimes forgot to separate them into their component parts. This was true of his lectures, too, in which brilliant perceptions were scattered in a wilderness of words. As he wrote on another occasion, "The lake babbled not less, and the wind murmured not, nor the little fishes leaped for joy that their tormentor was not." This strangely contorted and convoluted style also characterizes his verses, most of which were appended as commentaries upon his paintings. Like Blake, whose prophetic books bring words and images in exalted combination, Turner wished to make a complete statement. Like Blake, he seemed to consider the poet's role as being in part prophetic. His was a voice calling in the wilderness, and, perhaps secretly, he had an elevated sense of his status and his vocation. And like Blake, too, he was often considered to be mad. He lacked, however, the poetic genius of Blake - compensated perhaps by the fact that by general agreement he is the greater artist.

We have seen the kind of morality which is even now shaping itself in the ideas of the masses and of the thinkers. This morality will issue no commands. It will refuse once and for all to model individuals according to an abstract idea, as it will refuse to mutilate them by religion, law or government. It will leave to the individual man full and perfect liberty. It will be but a simple record of facts, a science. And this science will say to man: "If you are not conscious of strength within you, if your energies are only just sufficient to maintain a colorless, monotonous life, without strong impressions, without deep joys, but also without deep sorrows, well then, keep to the simple principles of a just equality. In relations of equality you will find probably the maximum of happiness possible to your feeble energies. "But if you feel within you the strength of youth, if you wish to live, if you wish to enjoy a perfect, full and overflowing life --that is, know the highest pleasure which a living being can desire-- be strong, be great, be vigorous in all you do. "Sow life around you. Take heed that if you deceive, lie, intrigue, cheat, you thereby demean yourself. belittle yourself, confess your own weakness beforehand, play the part of the slave of the harem who feels himself the inferior of his master. Do this if it so pleases you, but know that humanity will regard you as petty, contemptible and feeble, and treat you as such. Having no evidence of your strength, it will act towards you as one worthy of pity-- and pity only. Do not blame humanity if of your own accord you thus paralyze your energies. Be strong on the other hand, and once you have seen unrighteousness and recognized it as such --inequity in life, a lie in science, or suffering inflicted by another-- rise in revolt against the iniquity, the lie or the injustice. "Struggle! To struggle is to live, and the fiercer the struggle the intenser the life. Then you will have lived; and a few hours of such life are worth years spent vegetating.

Bruce has wrestled with his moods, and a psyche genetically prone to extremes, for most of his adult life. Decades of psychotherapy helped reveal and cast light on some of his most primal traumas and conflicts, but his raw moods, and occasional descents into full-blown depression, never quite went away. "You go through periods of being good, then something stimulates it," he says. "The clock, some memory. You never know. The mind wants to link all your feelings to a cause. I'm feeling that because I'm doing this, or because that happened." Eventually Bruce realized that his worst moods had nothing to do with what was actually taking place in his life. Awful, stressful things could happen - conflicts, stress, disappointments, death - and he'd be unflappable. Then things would be peaceful and easy and he'd find himself on his knees. "You're going along fine, and then boom, it hits you. Things that just come from way down in the well. Completely noncasual, but it's part of your DNA, part of the way your body cycles." Bruce knows his particular brain chemistry will never leave him completely in the clear. "You manage it, you learn and evolve, but another recognition you gotta have is that these are the cards you were dealt," he says. "These things are never going to be out of your life. You gotta be constantly vigilant and realistic about these things.

In the midst of them, the blackest and largest in that dark setting, reclined James Hook, or as he wrote himself, Jas. Hook, of whom it is said he was the only man that the Sea-Cook feared. He lay at his ease in a rough chariot drawn and propelled by his men, and instead of a right hand he had the iron hook with which ever and anon he encouraged them to increase their pace. As dogs this terrible man treated and addressed them, and as dogs they obeyed him. In person he was cadaverous [dead looking] and blackavized, and his hair was dressed in long curls, which at a little distance looked like black candles, and gave a singularly threatening expression to his handsome countenance. His eyes were of the blue of the forget-me-not, and of a profound melancholy, save when he was plunging his hook into you, at which time two red spots appeared in them and lit them up horribly. In manner, something of the grand seigneur still clung to him, so that he even ripped you up with an air, and I have been told that he was a raconteur of repute. He was never more sinister than when he was most polite, which is probably the truest test of breeding; and the elegance of his diction, even when he was swearing, no less than the distinction of his demeanour, showed him one of a different cast from his crew. A man of indomitable courage, it was said that the only thing he shied at was the sight of his own blood, which was thick and of an unusual colour. In dress he somewhat aped the attire associated with the name of Charles II, having heard it said in some earlier period of his career that he bore a strange resemblance to the ill-fated Stuarts; and in his mouth he had a holder of his own contrivance which enabled him to smoke two cigars at once. But undoubtedly the grimmest part of him was his iron claw.

Generally he knew by instinct the likely length of an investigation, but on this occasion he did not: as he fought to get his breath he suddenly saw himself as others must see him, and he was struck by the impossibility of his task. The event of the boy's death was not simple because it was not unique and if he traced it backwards, running the time slowly in the opposite direction (but did it have a direction?), it became no clearer. The chain of causality might extend as far back as the boy's birth, in a particular place and on a particular date, or even further into the darkness beyond that. And what of the murderer, for what sequence of events had drawn him to wander by this old church? All these events were random and yet connected, part of a pattern so large that it remained inexplicable. He might, then, have to invent a past from the evidence available - and, in that case, would not the future also be an invention? It was as if he were staring at one of those puzzle drawings in which foreground and background create entirely different images: you could not look at such a thing for long.

Why would God have inspired the words of the Bible if he chose not to preserve these words for posterity? Put differently, what should make me think he had inspired the words in the first place if I knew for certain (as I did) that he had not preserved them? This became a major problem for me in trying to figure out which Bible I thought was inspired. Another big problem is one that I don’t deal with in Misquoting Jesus. If God inspired certain books in the decades after Jesus died, how do I know that the later church fathers chose the right books to be included in the Bible? I could accept it on faith—surely God would not allow noninspired books in the canon of Scripture. But as I engaged in more historical study of the early Christian movement, I began to realize that there were lots of Christians in lots of places who fully believed that other books were to be accepted as Scripture; conversely, some of the books that eventually made it into the canon were rejected by church leaders in different parts of the church, sometimes for centuries. In some parts of the church, the Apocalypse of John (the book of Revelation) was flat out rejected as containing false teaching, whereas the Apocalypse of Peter, which eventually did not make it in, was accepted. There were some Christians who accepted the Gospel of Peter and some who rejected the Gospel of John. There were some Christians who accepted a truncated version of the Gospel of Luke (without its first two chapters), and others who accepted the now noncanonical Gospel of Thomas. Some Christians rejected the three Pastoral Epistles of 1 and 2 Timothy and Titus, which eventually made it in, and others accepted the Epistle of Barnabas, which did not. If God was making sure that his church would have the inspired books of Scripture, and only those books, why were there such heated debates and disagreements that took place over three hundred years? Why didn’t God just make sure that these debates lasted weeks, with assured results, rather than centuries?1

There is much shallowness and levity among us. Prophets and psalmists would probably say of us that ‘there is no fear of God before their eyes’. In public worship our habit is to slouch or squat; we do not kneel nowadays, let alone prostrate ourselves in humility before God. It is more characteristic of us to clap our hands with joy than to blush with shame or tears. We saunter up to God to claim his patronage and friendship; it does not occur to us that he might send us away. We need to hear again the apostle Peter’s sobering words: ‘Since you call on a Father who judges each man’s work impartially, live your lives...in reverent fear.’39 In other words, if we dare to call our Judge our Father, we must beware of presuming on him. It must even be said that our evangelical emphasis on the atonement is dangerous if we come to it too quickly. We learn to appreciate the access to God which Christ has won for us only after we have first seen God’s inaccessibility to sinners. We can cry ‘Hallelujah’ with authenticity only after we have first cried ‘Woe is me, for I am lost’. In Dale’s words, ‘it is partly because sin does not provoke our own wrath, that we do not believe that sin provokes the wrath of God’.40

The latter part of our Journey from the entrance of Wiltshire into Salisbury was very rough and abounded with Jolts, the Holes we were obliged to go through being very many and some of them Deep; and so it was with much Relief that we left the Coach at Salisbury and hired two Horses for the road across the Avon to the Plain and Stone-henge. When we came to the edge of this sacred Place, we tethered our Horses to the Posts provided and then, with the Sunne direct above us, walked over the short grass which (continually cropt by the flocks of Sheep) seemed to spring us forward to the great Stones. I stood back a little as Sir Chris. walked on, and I considered the Edifice with steadinesse: there was nothing here to break the Angles of Sight and as I gaz'd I opened my Mouth to cry out but my Cry was silent; I was struck by an exstatic Reverie in which all the surface of this Place seemed to me Stone, and the Sky itself Stone, and I became Stone as I joined the Earth which flew on like a Stone through the Firmament. And thus I stood until the Kaw of a Crow rous'd me: and yet even the call of the black Bird was an Occasion for Terrour, since it was not of this Time. I know not how long a Period I had traversed in my Mind, but Sir Chris. was still within my Sight when my Eyes were cleard of Mist. He was walking steadily towards the massie Structure and I rushed violently to catch him, for I greatly wished to enter the Circle before him. I stopped him with a Cry and then ran on: when Crows kaw more than ordinary, said I when I came up to him all out of Breath, we may expect Rain. Pish, he replied. He stopped to tye his Shooe, so then I flew ahead of him and first reached the Circle which was the Place of Sacrifice. And I bowed down.

Witchcraft is part of a living web of species and relationships, a world which we have forgotten to observe, understand or inhabit. Many people reading this paragraph will not know even the current phase of the moon, and if asked for it will not instinctively look up to the current quarter of the sky, but down to their computers. Neither will they be able to name the plants, birds or animals within a metre or mile radius of their door. Witchcraft asks that we do these first things, this is presence. Animism is not embedded in the natural world, it is the natural world. Our witchcraft is that spirit of place, which is made from a convergence of elements and inhabitants. Here I include animals, both living and dead, human and inhuman. Our helpers are mammals, reptiles, fish, birds and insects. Some can be counted allies, others are more ambivalent. Predator and prey are interdependent. These all have the same origin and ancestry, they from from plants, from copper green life. Bones become soil. The plants have been nourished on the minerals drawn up from the bowels of the earth. These are the living tools of the witch's craft. The cycle of the elements and seasons is read in this way. Flux, life and death are part of this, as are extinctions, catastrophe, fire and flood. We avail ourselves of these, and ultimately a balance is sought. Our ritual space is written in starlight, watched over by sun and moon. So this leaves us with a simple question. How can there be any Witchcraft if this is all destroyed? It is not a rhetorical question. Our land, our trees, animals and elements hold spirit. Will we let our familiars, literally our family be destroyed? If we hold any real belief and experience of spirit, then it does not ask, it demands us to fight for it.

Cultural criticism always attacks the mass media. I don't think that makes sense. We should look more closely at the work of deformation that starts deeper down, especially because it involves so much demoralization. Something gets destroyed there that should not be destroyed under any circumstances - THE AWARENESS THAT KNOWLEDGE IS BORN OUT OF EUPHORIA AND THAT INTELLIGENCE IS A RELATIONSHIP OF THE HAPPY CONSCIOUSNESS WITH ITSELF. And that intelligence partly consists in the ability to find our own ways of overcoming the boredom that develops in an under-used brain. Across society as a whole, the most disturbing symptom is that people are no longer ambitious enough to plumb the limits of understanding within themselves. INTELLIGENCE IS THE LAST UTOPIAN POTENTIAL. THE ONLY TERRA INCOGNITA HUMANKIND STILL OWNS ARE THE GALAXIES OF THE BRAIN, THE MILKY WAYS OF INTELLIGENCE. And there is hardly any any convincing space travel in them. Incidentally, this internal astronautics is the only alternative to a consumerist perspective. It is the only thing that could explain to people in the future that their intelligence space is so immense that they can experiment with themselves for millennia without becoming exhausted. The really good news is that there is something breathtakingly great that is called intelligence and is uncharted. ARE YOU WILLING TO VOLUNTEER ?

Late afternoon light filters in through his pale curtains, and it casts the room in a dreamy kind of filter. If I were going to name it, I would call it “summer in the suburbs.” Peter looks beautiful in this light. He looks beautiful in any light, but especially this one. I take a picture of him in my mind, just like this. Any annoyance I felt over him forgetting my yearbook melts away when he snuggles closer to me, rests his head on my chest, and says, “I can feel your heart beating.” I start playing with his hair, which I know he likes. It’s so soft for a boy. I love the smell of his detergent, his soap, everything. He looks up at me and traces the bow of my lip. “I like this part the best,” he says. Then he moves up and brushes his lips against mine, teasing me. He bites on my bottom lip playfully. I like all his different kinds of kisses, but maybe this kind best. Then he’s kissing me with urgency, like he is utterly consumed, his hands in my hair, and I think, no, these are the best. Between kisses he asks me, “How come you only ever want to hook up when we’re at my house?” “I--I don’t know. I guess I never thought about it before.” It’s true we only ever make out at Peter’s house. It feels weird to be romantic in the same bed I’ve slept in since I was a little girl. But when I’m in Peter’s bed, or in his car, I forget all about that and I’m just lost in the moment.

It's difficult to know where to begin, sir.' 'Yes, the beginning is the tricky part. But perhaps there is no beginning, perhaps we can't look that far back.' He got up from his desk and went over to the window, from where he could see thin pillar of smoke rising into the clouds. 'I never know where anything comes from, Walter.' 'Comes from, sir?' 'Where you come from, where I come from, where all this comes from.' And he gestured at the offices and homes beneath him. He was about to say something else but he stopped, embarrassed; and in any case he was coming to the limits of his understanding. He was not sure if all the movements and changes in the world were part of some coherent development, like the weaving of a quilt which remains one fabric despite its variegated pattern. Or was it a more delicate operation than this - like the enlarging surface of a balloon in the sense that, although each part increased at the same rate of growth as every other part, the entire object grew more fragile as it expanded? And if one element was suddenly to vanish, would the others disappear also - imploding upon each other helplessly as if time itself were unravelling amid a confusion of Sights, calls, shrieks and phrases of music which grew smaller and smaller? He thought of a train disappearing into the distance, until eventually only the smoke and the smell of its engine remained.

I turn to Peter and say, “I can’t believe you did this.” “I baked that cake myself,” he brags. “Box, but still.” He takes off his jacket and pulls a lighter out of his jacket pocket and starts lighting the candles. Gabe pulls out a lit candle and helps him. Then Peter hops his butt on the table and sits down, his legs hanging off the edge. “Come on.” I look around. “Um…” That’s when I hear the opening notes of “If You Were Here” by the Thompson Twins. My hands fly to my cheeks. I can’t believe it. Peter’s recreating the end scene from Sixteen Candles, when Molly Ringwald and Jake Ryan sit on a table with a birthday cake in between them. When we watched the movie a few months ago, I said it was the most romantic thing I’d ever seen. And now he’s doing it for me. “Hurry up and get up there before all the candles melt, Lara Jean,” Chris calls out. Darrell and Gabe help hoist me onto the table, careful not to set my dress on fire. Peter says, “Okay, now you look at me adoringly, and I lean forward like this.” Chris comes forward and puffs out my skirt a bit. “Roll up your sleeve a little higher,” she instructs Peter, looking from her phone to us. Peter obeys, and she nods. “Looks good, looks good.” Then she runs back to her spot and starts to snap. It takes no effort on my part at all to look at Peter adoringly tonight. When I blow out the candles and make my wish, I wish that I will always feel for Peter the way I do right now.

Kevin tried to sleep with a pillow tight over his face, and he nearly suffocated himself. When he tiptoed over to close the door, they were talking in a subdued tone on the narrow couch. Colette's bare legs were curled up on the pillows, her head riding on the camelback motion of his chest. But her eyes were open, and she looked more adrift than comforted. In a tired baritone, Jerry was talking about prison. It was a horror story -- about the echoing screams of young kids and eyeballs cut open with smuggled razor blades, beginning as the usual speech about the hell he'd seen. But somehow it bcame a lonesome country-western love song, about how every long night of his life he had dreamed of a woman like her-- quick-witted and beautiful and tenacious. It was more than Kevin expected from the man. He told her that if he could buy her safe passage out of this life, hers and Kevin's, he would; but it was hard with a teenage son always pressing to know more and a tiring and insatiable young girlfriend who wanted to devour the world. Think of the pressure on him. "You need to know that we're together like this partly because of you. You keep us up and running. I know it and Kevin knows it. I'm not a good person, Colette -- I never claimed to be, I don't want to be, and you can't expect me to be. But look me in the eye and accept me as a snake, and I'll tell you whatever you're waiting to hear: I need you, I want you, I hurt for you, down in the dust, honey, down in the dust of my bones." She interrupted him with kisses that sounded like determined sips at a scalding drink.

When assigning responsibilities to employees in a startup, you could start by treating it as a simple optimization problem to efficiently match talents with tasks. But even if you could somehow get this perfectly right, any given solution would quickly break down. Partly that’s because startups have to move fast, so individual roles can’t remain static for long. But it’s also because job assignments aren’t just about the relationships between workers and tasks; they’re also about relationships between employees. The best thing I did as a manager at PayPal was to make every person in the company responsible for doing just one thing. Every employee’s one thing was unique, and everyone knew I would evaluate him only on that one thing. I had started doing this just to simplify the task of managing people. But then I noticed a deeper result: defining roles reduced conflict. Most fights inside a company happen when colleagues compete for the same responsibilities. Startups face an especially high risk of this since job roles are fluid at the early stages. Eliminating competition makes it easier for everyone to build the kinds of long-term relationships that transcend mere professionalism. More than that, internal peace is what enables a startup to survive at all. When a startup fails, we often imagine it succumbing to predatory rivals in a competitive ecosystem. But every company is also its own ecosystem, and factional strife makes it vulnerable to outside threats. Internal conflict is like an autoimmune disease: the technical cause of death may be pneumonia, but the real cause remains hidden from plain view.

Peter’s mom told me he was talking about transferring to UNC next year. She wanted me to break up with him before he messed up his life for me.” “Damn! Peter’s mom is kind of a bitch!” “She didn’t use those exact words, but that was the gist of it.” I take a sip of tea. “I wouldn’t want him to transfer for me either…My mom used to say not to go to college with a boyfriend, because you’ll lose out on a true freshman experience.” “Well, to be fair, your mom never met Peter Kavinsky. She didn’t have all the facts. If she had met him…” Trina lets out a low whistle. “She might’ve been singing a different tune.” Tears fill my eyes. “Honestly I regret breaking up with him and I wish I could take it all back!” She tips up my chin. “Then why don’t you?” “I don’t think he’ll ever forgive me for hurting him like that. He doesn’t let people in easily. I think I’m probably dead to him.” Trina tries to hide a smile. “I doubt that. Look, you’ll talk to him at the wedding tomorrow. When he sees you in that dress, all will be forgiven.” I sniffle. “I’m sure he’s not coming.” “I’m sure he is. You don’t plan a man’s bachelor party and then not show to the wedding. Not to mention the fact that he’s crazy about you.” “But what if I hurt him again?” She wraps both her hands around her mug of tea and takes a sip. “You can’t protect him from being hurt, babe, no matter what you do. Being vulnerable, letting people in, getting hurt…it’s all a part of being in love.” I take this in. “Trina, when did you figure out that you and my dad were the real thing?” “I don’t know…I think I just--decided.” “Decided on what?” “Decided on him. On us.” She smiles at me. “On all of it.

We’re walking to our cars when Gabe says, “Hey, Lara Jean, did you know that if you say your name really fast, it sounds like Large? Try it! LaraJean.” Dutifully I repeat, “LaraJean. Larjean. Largy. Actually I think it sounds more like Largy, not Large.” Gabe nods to himself and announces, “I’m going to start calling you Large. You’re so little it’s funny. Right? Like those big guys who go by the name Tiny?” I shrug. “Sure.” Gabe turns to Darrell. “She’s so little she could be our mascot.” “Hey, I’m not that small,” I protest. “How tall are you?” Darrell asks me. “Five two,” I fib. It’s more like five one and a quarter. Tossing his spoon in the trash, Gabe says, “You’re so little you could fit in my pocket!” All the guys laugh. Peter’s smiling in a bemused way. Then Gabe suddenly grabs me and throws me over his shoulder like I’m a kid and he’s my dad. “Gabe! Put me down!” I shriek, kicking my legs and pounding on his chest. He starts spinning around in a circle, and all the guys are cracking up. “I’m going to adopt you, Large! You’re going to be my pet. I’ll put you in my old hamster cage!” I’m giggling so hard I can’t catch my breath and I’m starting to feel dizzy. “Put me down!” “Put her down, man,” Peter says, but he’s laughing too. Gabe runs toward somebody’s pickup truck and sets me down in the back. “Get me out of here!” I yell. Gabe’s already running away. All the guys start getting into their cars. “Bye, Large!” they call out. Peter jogs over to me and extends his hand so I can hop down. “Your friends are crazy,” I say, jumping onto the pavement. “They like you,” he says. “Really?” “Sure. They used to hate when I would bring Gen places. They don’t mind if you hang out with us.” Peter slings his arm around me. “Come on, Large. I’ll take you home.” As we walk to his car, I let my hair fall in my face so he doesn’t see me smiling. It sure is nice being part of a group, feeling like I belong.

People of color in the internal colonies of the US cannot defend themselves against police brutality or expropriate the means of survival to free themselves from economic servitude. They must wait for enough people of color who have attained more economic privilege (the “house slaves” of Malcolm X’s analysis) and conscientious white people to gather together and hold hands and sing songs. Then, they believe, change will surely come. People in Latin America must suffer patiently, like true martyrs, while white activists in the US “bear witness” and write to Congress. People in Iraq must not fight back. Only if they remain civilians will their deaths be counted and mourned by white peace activists who will, one of these days, muster a protest large enough to stop the war. Indigenous people need to wait just a little longer (say, another 500 years) under the shadow of genocide, slowly dying off on marginal lands, until-well, they’re not a priority right now, so perhaps they need to organize a demonstration or two to win the attention and sympathy of the powerful. Or maybe they could go on strike, engage in Gandhian noncooperation? But wait-a majority of them are already unemployed, noncooperating, fully excluded from the functioning of the system. Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

From Sister by ROSAMUND LUPTON    The rain hammered down onto your coffin, pitter-patter; ‘Pitter-patter, pitter-patter, I hear raindrops’; I was five and singing it to you, just born. Your coffin reached the bottom of the monstrous hole. And a part of me went down into the muddy earth with you and lay down next to you and died with you. Then Mum stepped forwards and took a wooden spoon from her coat pocket. She loosened her fingers and it fell on top of your coffin. Your magic wand. And I threw the emails I sign ‘lol’. And the title of older sister. And the nickname Bee. Not grand or important to anyone else, I thought, this bond that we had. Small things. Tiny things. You knew that I didn’t make words out of my alphabetti spaghetti but I gave you my vowels so you could make more words out of yours. I knew that your favourite colour used to be purple but then became bright yellow; (‘Ochre’s the arty word, Bee’) and you knew mine was orange, until I discovered that taupe was more sophisticated and you teased me for that. You knew that my first whimsy china animal was a cat (you lent me 50p of your pocket money to buy it) and that I once took all my clothes out of my school trunk and hurled them around the room and that was the only time I had something close to a tantrum. I knew that when you were five you climbed into bed with me every night for a year. I threw everything we had together - the strong roots and stems and leaves and beautiful soft blossoms of sisterhood - into the earth with you. And I was left standing on the edge, so diminished by the loss, that I thought I could no longer be there. All I was allowed to keep for myself was missing you. Which is what? The tears that pricked the inside of my face, the emotion catching at the top of my throat, the cavity in my chest that was larger than I am. Was that all I had now? Nothing else from twenty-one years of loving you. Was the feeling that all is right with the world, my world, because you were its foundations, formed in childhood and with me grown into adulthood - was that to be replaced by nothing? The ghastliness of nothing. Because I was nobody’s sister now. I saw Dad had been given a handful of earth. But as he held out his hand above your coffin he couldn’t unprise his fingers. Instead, he put his hand into his pocket, letting the earth fall there and not onto you. He watched as Father Peter threw the first clod of earth instead and broke apart, splintering with the pain of it. I went to him and took his earth-stained hand in mine, the earth gritty between our soft palms. He looked at me with love. A selfish person can still love someone else, can’t they? Even when they’ve hurt them and let them down. I, of all people, should understand that. Mum was silent as they put earth over your coffin. An explosion in space makes no sound at all.

I have had so many Dwellings, Nat, that I know these Streets as well as a strowling Beggar: I was born in this Nest of Death and Contagion and now, as they say, I have learned to feather it. When first I was with Sir Chris. I found lodgings in Phenix Street off Hogg Lane, close by St Giles and Tottenham Fields, and then in later times I was lodged at the corner of Queen Street and Thames Street, next to the Blew Posts in Cheapside. (It is still there, said Nat stirring up from his Seat, I have passed it!) In the time before the Fire, Nat, most of the buildings in London were made of timber and plaister, and stones were so cheap that a man might have a cart-load of them for six-pence or seven-pence; but now, like the Aegyptians, we are all for Stone. (And Nat broke in, I am for Stone!) The common sort of People gawp at the prodigious Rate of Building and exclaim to each other London is now another City or that House was not there Yesterday or the Situacion of the Streets is quite Changd (I contemn them when they say such things! Nat adds). But this Capital City of the World of Affliction is still the Capitol of Darknesse, or the Dungeon of Man's Desires: still in the Centre are no proper Streets nor Houses but a Wilderness of dirty rotten Sheds, allways tumbling or takeing Fire, with winding crooked passages, lakes of Mire and rills of stinking Mud, as befits the smokey grove of Moloch. (I have heard of that Gentleman, says Nat all a quiver). It is true that in what we call the Out-parts there are numberless ranges of new Buildings: in my old Black-Eagle Street, Nat, tenements have been rais'd and where my Mother and Father stared without understanding at their Destroyer (Death! he cryed) new-built Chambers swarm with life. But what a Chaos and Confusion is there: meer fields of Grass give way to crooked Passages and quiet Lanes to smoking Factors, and these new Houses, commonly built by the London workmen, are often burning and frequently tumbling down (I saw one, says he, I saw one tumbling!). Thus London grows more Monstrous, Straggling and out of all Shape: in this Hive of Noise and Ignorance, Nat, we are tyed to the World as to a sensible Carcasse and as we cross the stinking Body we call out What News? or What's a clock? And thus do I pass my Days a stranger to mankind. I'll not be a Stander-by, but you will not see me pass among them in the World. (You will disquiet your self, Master, says Nat coming towards me). And what a World is it, of Tricking and Bartering, Buying and Selling, Borrowing and Lending, Paying and Receiving; when I walk among the Piss and Sir-reverence of the Streets I hear, Money makes the old Wife trot, Money makes the Mare to go (and Nat adds, What Words won't do, Gold will). What is their God but shineing Dirt and to sing its Devotions come the Westminster-Hall-whores, the Charing-cross whores, the Whitehall whores, the Channel-row whores, the Strand whores, the Fleet Street whores, the Temple-bar whores; and they are followed in the same Catch by the Riband weavers, the Silver-lace makers, the Upholsterers, the Cabinet-makers, Watermen, Carmen, Porters, Plaisterers, Lightemen, Footmen, Shopkeepers, Journey-men... and my Voice grew faint through the Curtain of my Pain.

A scuola la signora Forbes mi disse che quando mia madre era morta era volata in cielo. Mi aveva raccontato questa cosa perché la signora Forbes è molto vecchia e crede nell’aldilà. Porta sempre i pantaloni della tuta perché sostiene che sono molto più comodi dei pantaloni normali. E ha una gamba leggermente più corta dell’altra a causa di un incidente in moto. Quando mia madre è morta, però, non è andata in cielo perché il cielo non esiste. Il marito della signora Peters è un prete che tutti chiamano il Reverendo Peters, e ogni tanto viene a trovarci a scuola per parlare un po’ con noi; un giorni gli chiesi dove fosse il cielo. - Non è nella nostra galassia. È un luogo a sè, - rispose. Qualche volta il Reverendo Peters emette uno strano verso mentre pensa, una specie di ticchettio con la lingua. E fuma e si sente l’odore delle sigarette mentre tespira e a me dà fastidio. Dissi che non c’era niente fuori dall’universo e che non poteva esistere un luogo a sè. A meno che non si attraversi un buco nero, ma un buco nero è ciò che si definisce una Singolarità, che significa che è impossibile scoprire cosa c’è dall’altra parte perché la forza di gravità di un buco nero è talmente potente che persino le onde elettromagnetiche come la luce non riescono a sfuggirle, e le onde elettromagnetiche sono il mezzo attraverso il quale riceviamo le informazioni su tutto ciò che è lontano da noi. Se il cielo si trovasse dall’altro lato di un buco nero i morti dovrebbero essere scaraventati nello spazio su dei razzi per arrivare fin lassù e così non è, altrimenti la gente se ne accorgerebbe. Penso che le persone credano nell’aldilà perché detestano l’idea di morire, perché vogliono continuare a vivere e odiano pensare che altri loro simili possano trasferirsi in casa loro e buttare tutte le loro cose nel bidone della spazzatura. Il Reverendo Peters spiegò: - Be’, quando dico che il cielo è fuori dall’universo è solo un modo di dire. Immagino che ciò che significa veramente è che i defunti sono con Dio. - Ma Dio dov’è? Allora il Reverendo Peters tagliò corto dicendo che avremmo fatto meglio a discuterne in un altro momento, quando avessimo avuto più tempo a disposizione. Ciò che di fatto avviene quando una persona muore è che il cervello smette di funzionare e il corpo si decompone, come quando morí Coniglio e noi lo seppellimmo in fondo al giardino. E tutte le sue molecole si frantumarono in altre molecole e si sparsero nella terra e vennero mangiate dai vermi e defluirono nelle piante, e se tra 10 anni andremo a scavare nello stesso punto non troveremo altro che il suo scheletro. E tra 1000 anni anche il suo scheletro sarà scomparso. Ma va bene ugualmente perché adesso lui è parte dei fiori e del melo e del cespuglio di biancospino. Quando una persona muore qualche volta viene messa in una bara, che significa che il suo corpo non si unirà alla terra per moltissimo tempo, finché anche il legno della bara non marcirà. Mia madre però fu cremata. Questo vuol dire che è stata messa in una bara e bruciata e polverizzata per poi trasformarsi in cenere e fumo. Non so cosa capiti alla cenere e non potei fare domande al cimitero perché non andai al funerale. Però so che il fumo esce da lcamino e si disperde nell’aria e allora qualche volta guardo il cielo e penso che ci siano delle molecole di mia madre lassù, o nelle nuvole sopra l’Africa o l’Antartico, oppure che scendano sotto forma di pioggia nelle foreste pluviali del Brasile, o si trasformino in neve da qualche parte, nel mondo.