Pp Quotes

We loved each other with a premature love, marked by a fierceness that so often destroys adult lives.

Books are the carriers of civilization. Without books, history is silent, literature dumb, science crippled, thought and speculation at a standstill. Without books, the development of civilization would have been impossible. They are engines of change (as the poet said), windows on the world and lighthouses erected in the sea of time. They are companions, teachers, magicians, bankers of the treasures of the mind. Books are humanity in print. [Bulletin of the American Academy of Arts and Sciences, Vol. 34, No. 2 (Nov. 1980), pp. 16-32]

All through my life I've had this strange unaccountable feeling that something was going on in the world, something big, even sinister, and no one would tell me what it was." "No," said the old man, "that's just perfectly normal paranoia. Everyone in the Universe has that.

I understand, and not knowing how to express myself without pagan words, I’d rather remain silent

Principal Principal: Where's your late pass, mister? Errant Student: I'm on my way to get one now. PP: But you can't be in the hall without a pass. ES: I know, I'm so upset. That's why I need to hurry, so I can get a pass. Principal Principal pauses with a look on his face like Daffy Duck's when Bugs is pulling a fast one. PP: Well, hurry up, then, and get that pass.

Draw a line; draw a line that pleases you. And remember that it is not the artist's role to copy the outlines of things but to create a world of his own lines on paper." (pp.28-29)

... the reason life works at all is that not everyone in your tribe is nuts on the same day. [pp. 65-66]

Just for the record, being smeared with shit and naked in the wilderness, spattered with pink vomit, this does not necessarily make you a real artist.

Just for the record, waking up on drugs with your pubic hair shaved and something plastic stuck in your vagina doesn't necessarily make you a real artist.

A man went to Istanbul, his first visit there. On his way to a business meeting, this man lost his way. He began raging at himself for getting lost, until a realization allowed him to transcend his ire. "How can I be lost? I've never been here before?" pp 104-105

There are certain verses in the Quran which convey injunctions similar to the following: 'Kill them wherever you find them.' (2:191) Referring to such verses, there are some who attempt to give the impression that Islam is a religion of war and violence. This is total untrue. Such verses relate in a restricted sense, to those who have unilaterally attacked the Muslims. The above verse does not convey the general command of Islam. (pp. 42-43)

I was once asked if I had any ideas for a really scary reality TV show. I have one reality show that would really make your hair stand on end: "C-Students from Yale." George W. Bush has gathered around him upper-crust C-students who know no history or geography, plus not-so-closeted white supremacists, aka Christians, and plus, most frighteningly, psychopathic personalities, or PPs, the medical term for smart, personable people who have no consciences. To say somebody is a PP is to make a perfectly respectable diagnosis, like saying he or she has appendicitis or athlete's foot . . . PPs are presentable, they know full well the suffering their actions may cause others, but they do not care. They cannot care because they are nuts. They have a screw loose! . . . So many of these heartless PPs now hold big jobs in our federal government, as though they were leaders instead of sick. They have taken charge of communications and the schools, so we might as well be Poland under occupation. They might have felt that taking our country into an endless war was simply something decisive to do. What has allowed so many PPs to rise so high in corporations, and now in government, is that they are so decisive. They are going to do something every fuckin' day and they are not afraid. Unlike normal people, they are never filled with doubts, for the simple reasons that they don't give a fuck what happens next. Simply can't. Do this! Do that! Mobilize the reserves! Privatize the public schools! Attack Iraq! Cut health care! Tap everybody's telephone! Cut taxes on the rich! Build a trillion-dollar missile shield! Fuck habeas corpus and the Sierra Club and In These Times, and kiss my ass! There is a tragic flaw in our precious Constitution, and I don't know what can be done to fix it. This is it: Only nut cases want to be president.

...though I cannot promise to take you home," said North Wind, as she sank nearer and nearer to the tops of the houses, "I can promise you it will be all right in the end. You will get home somehow.

Most people who fall obsessively in love claim that it happens precipitously, unexpectedly [...] But I believe there's almost always a prerequisite. Falling in love in this way will usually occur at a time of transition. We may not be conscious of it, but something has ended and something new must begin. Romantic obsession is like a cataclysm breaking up the empty landscape. Like a strange exotic plant, it grows in arid soil. (pp. 27-28)

¿Por qué me lo cuentas ahora? -Porque no quiero que olvides lo distintas que son nuestras circunstancias. Si mueres y yo vivo, no quedará nada para mí en el Distrito 12. Tú lo eres todo para mí -me dice-. Nunca volvería a ser feliz. [pp. 367]

Es el primer beso del que ambos estamos plenamente conscientes. Ninguno está debilitado por la enfermedad o el dolor, tampoco desmayado; no nos arden los labios de fiebre ni de frío. Es el primer beso que de verdad hace que se me agite algo en el pecho, algo cálido y curioso. Es el primer beso que me hace desear un segundo. [pp. 319]

I said no to having a beer. I once had a beer with my brother when I was twelve, and I just didn't like it. It's really that simple for me. [pp.37]

-Siempre hay esperanza, Henri - [...] -Es lo último que se pierde - dice Henri-. Cuando has perdido la esperanza, lo has perdido todo. Y cuando crees que todo está perdido, cuando todo se ve gris y sombrío, siempre hay esperanza. [pp. 333]

No entiendo por qué los mundanos siempre se disculpan por cosas que son culpa suya. [pp.189]

¿Y entonces qué? -Entonces verás el mundo como es: infinito -repuso él con una seca sonrisa. [pp.187]

-No sé adónde tienes que irte ni qué tienes que hacer, pero te esperaré, John. Mi corazón entero te pertenece, lo quieras o no.[pp.375]

members of labor unions, and un-organized unskilled workers, will sooner or later realize that their government is not even trying to prevent wages from sinking or to prevent jobs from being exported. Around the same time, they will realize that suburban white-collar workers - themselves desparately afraid of being downsized - are not going to let themselves be taxed to provide social benefits for anyone else. At that point, something will crack. The non-suburban electorate will decide that the system has failed and start looking around for a strongman to vote for - someone willing to assure them that once he is elected, the smug bureaucrats, tricky lawyers, overpaid bond salesmen and post modernist professors will no longer be calling the shots... One thing that is very likely to happen is that the gains made in the past forty years by black and brown Americans, and by homosexuals, will be wiped out. Jocular contempt for women will come back into fashion... All the resentment which badly educated Americans feel about having their manners dictated to them by college graduates will find an outlet pp89-90

It's funny about me,' Sophia said. 'I always feel like such a nice girl whenever there's a storm.' "'You do?' Grandmother said. 'Well, maybe ...' Nice, she thought. No. I'm certainly not nice. The best you could say of me is that I'm interested. [pp. 150-151]

Tragedy is the common lot of man. 'So many people have lost children' I remind myself. pp 178-179 This tragedy is such an inextricable part of my story that it cannot be left out of an honest record. Suffering - no matter how multiplied - is always individual. p 179

Of course I care. You're my big sister. I may act like a pain in the butt sometimes, but I actually like you. Pissing you off is just a hobby with me. [pp. 109]

Simon sacó las manos de sus bolsillos. Un intenso rubor le cubría sus mejillas. Jace habría intentado hacerse el interesante; Simon ni siquiera lo probó. [pp. 93]

Everything is always changing. "There is a cause-and-effect lawfulness that governs all unfolding experience. "What I do matters, but I am not in charge. Suffering results from struggling with what is beyond my control. [pp. 27-28]

El se queda paralizado, aunque no se aparta, así que sigo acariciándole dulcemente el cabello. Es la primera vez que lo toco por voluntad propia desde la última arena. -Sigues intentando protegerme. ¿Real o no? -susurra. -Real -respondo; quizá deba explicarlo mejor-. Porque eso es lo que nosotros dos hacemos: nos protegemos el uno al otro. [pp.327]

¿En qué piensas? - le gritó. Sólo en lo distinto que es todo lo de ahí abajo ahora, ya sabes, ahora que puedo ver. Todo ahí abajo es exactamente igual.Eres tú la que es diferente. [Pp.504]

I hate you." My sister said it different than she said it to my dad. She meant it with me.She really did. "I love you," was all I could say in return. "You're a freak, you know that? Everyone says so. They always have." "I'm trying not to be.” Then, I turned around and walked to my room and closed my door and put my head under my pillow and let the quiet put things where they are supposed to be.[pp.28]

I hate you" "No, you don't." My dad can be very calm sometimes. "He's my hole world" "Don't ever say that about anyone again. Not even me." That was my mom. [pp.28]

Lanzó la mirada hacia Jace, que andaba unos cuantos pasos adelante de ellos, aparentemente conversando con el gato. Clary se preguntó de qué hablarían. ¿Política? ¿ópera?¿El elevado precio del atún? [pp.148]

La muerte es el fin de toda angustia, el más tranquilo sueño, el eterno descanso. El que ha gozado debe retirarse de la vida como huésped satisfecho; el que ha sufrido, recibir gustoso a la que viene a cortar el hilo de sus desaventuras. [pp.150]

The inner world is the world of your requirements and your energies and your structure and your possibilities that meets the outer world. And the outer world is the field of your incarnation. That’s where you are. You’ve got to keep both going. As Novalis said, "The seat of the soul is there where the inner and outer worlds meet." Joseph Campbell, 1991, The Power of Myth, pp.68-69

Tenía los ojos entrecerrados, como si medio esperara que ella le dijera que nada de aquello era verdad, y que Jace era en realidad un lunático peligroso del que ella había decidido hacerse amiga por cuestiones humanitarias. [pp.129]

Internal mental experience is not the product of a photographic process. Internal reality is in fact constructed by the brain as it interacts with the environment in the present, in the context of its past experiences and expectancies of the future. At the level of perceptual categorizations, we have reached a land of mental representations quite distant from the layers of the world just inches away from their place inside the skull. This is the reason why each of us experiences a unique way of minding the world. (pp. 166-167)

Mamá y papá no estarán nada contentos si lo descubren. -¿Que liberaste a un posible criminal intercambiándolo por tu hermano a un brujo que parece una especie de Sonic el Erizo en versión gay y se viste como el Roba Niños de Chitty Chitty Bang Bang? -preguntó Simon-. No, probablemente no. [pp.158]

I had spent my childhood and the better part of my early adulthood trying to understand my mother. She had been an extraordinarily difficult person, spiteful and full of rage, with a temper that could flare, seemingly out of nowhere, scorching everything and everyone who got in its way. [pp. 40-41]

En el futuro, Clarissa -dijo-, podría ser prudente mencionar que ya tienes a un hombre en tu cama, para evitar situaciones fastidiosas como ésta. -¿Le has invitado a tu cama? -inquirió Simon, anonado. -Ridículo, ¿verdad? -repuso Jace- nohabríamos cabido todos. [pp. 336]

-Vivir es un riesgo permanente. Sólo los muertos están a salvo, ya lo sabes. Para siempre. [pp. 112]

Él alzó los ojos hacia ella y sonrió. Parecía un ángel rubio de un cuadro de Rembrandt, excepto por aquella boca perversa. [pp. 328]

La novia de alguien -dijo-. La hermana de alguien, la hija de alguien. Todas esas cosas que nunca antes supe que era, y todavía sigo sin saber realmente qué soy. -No es ésa siempre la cuestión? -repusó Luke. [pp. 92]

¿Un picnic? Es un poco tarde para ir a Central Park, ¿no cree? Está lleno de... Él agitó una mano. -Hadas. Ya lo sé. -Iba a decir atracadores -replicó Clary-. Aunque compadezco al atracador que vaya a por ti. [pp. 325]

Aprieto los ojos con fuerza e intento llegar a él a través cientos de kilómetros de distancia, enviarle mis pensamientos, hacerle saber que no está solo. Pero lo está, y yo no puedo ayudarlo. [pp. 17]

There should be painless progression, attended by life and peace....Mortals will some day assert their freedom in the name of Almighty God....Dropping their present beliefs, they will recognize harmony and as the spiritual reality and discord as the material unreality. Chapter VII pp. 224 and 228 Science and Health with Key to the Scriptures

Me gustaría mucho que vinieras, ya que, aunque seas huraño, formas parte de mi paisaje cotidiano. Me he acostumbrado a encontrarte cada mañana en tu pupitre, dormido o haciendo garabatos sobre tu cuaderno negro. Si un día dejaras de venir, al universo le faltaría algo. [pp. 126]

Los ojos oscuros de Simon estaban serios. -Confío en ti - afirmó-. No confío en él.[pp.148]

¿Si te das de bruces contra una pared psíquica, acabas con moretones psíquicos?. pensó ella. [pp. 245]

Dicen que la compasión es algo amargo, pero es mejor que el odio. [pp. 247]

... life is difficult and painful, just by its very nature, not because we're doing it wrong [pp. 17-18].

The Patriarch Joseph, after agreeing with the Latins that their formula of the Holy Ghost proceeding FROM the Son meant the same as the Greek formula of the Holy Ghost proceeding THROUGH the Son, fell ill and died. An unkind scholar remarked that after muddling his prepositions what else could he decently do?' (Sir Steven Runciman, The Fall of Constantinople, pp. 17-18).

... 'I've been doing everything for an awfully long time, and I've seen and lived as hard as I could, and it's been unbelievable, I tell you, unbelievable. But now I have the feeling everything's gliding away from me, and I don't remember, and I don't care, and yet now is right when I need it!'. [pp. 84-85]

I'm a rich man, Brick, yep, I'm a mighty rich man. Y'know how much I'm worth? Guess, Brick! Guess how much I'm worth! Close to ten million in cash an' blue chip stocks, outside, mind you, of twenty-eight thousand acres of the richest land this side of the valley Nile! But a man can't buy his life with it, he can't buy back his life with it when his life has been spent, that's one thing not offered in the Europe fire-sale or in the American markets or any markets on earth, a man can't buy his life with it, he can't buy back his life when his life is finished... Big Daddy: (pp. 65)

The trail of lime trees outside our building is still a public loo. …where else are they supposed to go to the toilet in a city where public toilets are about as common as UFO sightings?” (pp.281-82)

I believe that there is something connecting us ... Something that was here before we got here and will still be here after we're gone. I've begun to believe that all of our consciousnesses are bound up in that greater consciousness. ... An animating presence .... [pp. 205-206]

La conciencia de lo fácil que era morir me erizó la piel. Aunque lo sabía por experiencia propia, me impresionaba que la frontera entre la vida y la muerte fuera tan fina. La fragilidad de la vida. [pp.151]

Pero entonces bailaban por las calles como peonzas enloquecidas, y yo vacilaba tras ellos como he estado haciendo toda mi vida mientras sigo a la gente que me interesa, porque la única gente que me interesa está loca, la gente que está loca por vivir, loca por hablar, loca por salvarse, con ganas de todo al mismo tiempo, la gente que nunca bosteza ni habla de lugares comunes, sino que arde, arde como fabulosos cohetes amarillos explotando igual que arañas entre las estrellas y entonces se ve estallar una luz azul y todo el mundo suelta un <>. [pp. 16]

Y, de repente, es como si no existiera nadie más en el mundo que estas dos personas que atraviesan el espacio para encontrarse. Chocan, se abrazan, pierde el equilibro, se dan contra una pared y allí se quedan, convertidos en un solo ser indivisible. [pp. 194]

¿Qué? -preguntó de mala gana. -Ojalá dejaras de intentar desesperadamente atraer mi atención de este modo -dijo él-. Se ha vuelto embarazoso. -El sarcasmo es el último refugio de los que tienen la imaginación en bancarrota -le respondió ella. -No puedo evitarlo.Uso mi afilado ingenio para ocultar mi dolor interior. [pp. 185]

Clary aspiró profundamente y alzó los ojos hacia él, ojos que estaban llenos de incertidumbre. Un impulso desconocido se alzó dentro de él: el impulso de rodearla con los brazos y decirle que todo iba a estar bien. No lo hizo. Por lo que él sabía, las cosas raras veces iban bien. [pp. 343]

What's that you're doing, Sassenach?" "Making out little Gizmo's birth certificate--so far as I can," I added. "Gizmo?" he said doubtfully. "That will be a saint's name?" "I shouldn't think so, though you never know, what with people named Pantaleon and Onuphrius. Or Ferreolus." "Ferreolus? I dinna think I ken that one." He leaned back, hands linked over his knee. "One of my favorites," I told him, carefully filling in the birthdate and time of birth--even that was an estimate, poor thing. There were precisely two bits of unequivocal information on this birth certificate--the date and the name of the doctor who's delivered him. "Ferreolus," I went on with some new enjoyment, "is the patron saint of sick poultry. Christian martyr. He was a Roman tribune and a secret Christian. Having been found out, he was chained up in the prison cesspool to await trial--I suppose the cells must have been full. Sounds rather daredevil; he slipped his chains and escaped through the sewer. They caught up with him, though, dragged him back and beheaded him." Jamie looked blank. "What has that got to do wi' chickens?" "I haven't the faintest idea. Take it up with the Vatican," I advised him. "Mmphm. Aye, well, I've always been fond of Saint Guignole, myself." I could see the glint in his eye, but couldn't resist. "And what's he the patron of?" "He's involved against impotence." The glint got stronger. "I saw a statue of him in Brest once; they did say it had been there for a thousand years. 'Twas a miraculous statue--it had a cock like a gun muzzle, and--" "A what?" "Well, the size wasna the miraculous bit," he said, waving me to silence. "Or not quite. The townsfolk say that for a thousand years, folk have whittled away bits of it as holy relics, and yet the cock is still as big as ever." He grinned at me. "They do say that a man w' a bit of St. Guignole in his pocket can last a night and a day without tiring." "Not with the same woman, I don't imagine," I said dryly. "It does rather make you wonder what he did to merit sainthood, though, doesn't it?" He laughed. "Any man who's had his prayer answered could tell yet that, Sassenach." (PP. 841-842)

Everyone, from almost every tradition, agrees on five things. Rule 1: We are all family. Rule 2: You reap exactly what you sow, that is, you cannot grow tulips from zucchini seeds. Rule 3: Try to breathe every few minutes or so. Rule 4: It helps beyond words to plant bulbs in the dark of winter. Rule 5: It is immoral to hit first. [pp.313-314]

fat pink mast

Incluso vestido de cazador de demonios, se dijo Clary, Simon parecía la clase de chico que iría a recogerte a casa para salir y sería educado con tus padres y simpático con tus mascotas. Jace, por otra parte, parecía la clase de chico que pasaría por tu casa y la quemaría hasta los cimientos por diversión.[pp.228]

We are all trophies of God’s grace, some more dramatically than others; Jesus came for the sick and not the well, for the sinner and not the righteous. He came to redeem and transform, to make all things new. May you go forth more committed than ever to nourish the souls who you touch, those tender lives who have sustained the enormous assaults of the universe. (pp.88)

And though the implication is that I am the sort who is always careful and preparing, I that that's not right, either' in fact I feel I have not really been living anywhere or anytime, not for the future and not in the past and not at all of-the-moment, but rather in a lonely dream of an oblivion, the nothing-of-nothing drift from one pulse beat to the next, which is really the most bloodless marking-out, automatic and involuntary. [pp. 320-321]

وجد العلماء (1) أن قراءة الروايات الأدبية، لها الكثير من الفوائد النفسية! فالقصص والروايات من أقدم أساليب التواصل بين البشر، وأمخاخنا مجهزة بحيث تنتبه للحكايات أكثر من انتباهها لأي حديث آخر.. والاندماج في قراءة القصص، يجعل كل أجزاء المخ تقريبا تعمل. وقراءة الروايات -يقول العلماء- وسيلة ممتازة لاكتساب مهارات اجتماعية وخبرات حياتية مختلفة، فمثلا : >> في القصص يري القارئ تعدد وجهات النظر المختلفة وكيف أن كل شخصية تفكر بشكل مختلف.. وهو ما ينمي عند القارئ القدرة علي فهم دوافع الناس. >> حين تواجه المرء مشكلة في حياته، قد يلجأ لحل قرأ عنه في قصة ما، علي اعتبار أن القصص التي قرأها أصبحت جزءا من خبراته الشخصية وتجاربه في الحياة.. فلا تكون هذه المشكلة جديدة عليه يواجهها لأول مرة، بل يشعر أنها حدثت من قبل وعنده فكرة عن كيفية التعامل معها. - عند تصوير مخ شخص يقرأ بالرنين المغناطيسي، وجدوا أنه يشعر به بطل القصة التي يقرأها، بفعل التقمص العاطفي. فحين تقرأ قصة، تندمج عاطفيا مع أبطالها فتفتح بابا غير محدود للتجارب الإنسانية المتنوعة. "أهوي القراءة لأن عندي حياة واحدة، وحياة واحدة لا تكفيني" عباس محمود العقاد - قراءة روايات الشعوب الأخري يوسع مدارك المرء فيتعرف علي الثقافات المختلفة وحياة أهلها وطريقة تفكيرهم وأولوياتهم.. يتقرب من أناس لم يكن ليقابل مثلهم في حياته.. ويلمس المشترك الإنساني بوضوح حين يندمج مع شخصيات القصة المختلفين عنه. قراءة الروايات والدخول في عالم الأدب لون مهم من ألوان الثقافة بلا شك.. ويفتح الباب للتعرف علي مجالات أخري والانفتاح علي حضارات العالم. لذلك قال عالم النفس د. يحيى الرخاوي يوما، إنه يتعلم من أدب نجيب محفوظ، أكثر مما يتعلم من كتب علم النفس! __د. شريف عرفة، كيف تصبح إنسانا؟ (ما بعد التنمية الذاتية) _________________________ (1) Whalen, L. (2010). The Neuroscience of Teaching Narratives: Facilitating Social and Emotional Development. BRAN. Broad Research in Artificial Intelligence and Neuroscience, I(2), pp-143.

Bueno, cuando yo tenía cinco años, quise que mi madre me dejara dar vueltas dentro de la secadora junto con la ropa -contestó Clary-. La diferencia es que no me dejó. -Probablemente porque dar vueltas dentro de una secadora puede resultar fatal -indicó Jace-, mientras que la pasta raramente es fatal. A menos que Isabelle la prepare. [pp. 332]

¿Qué es todo esto? -Frascos de agua bendita, cuchillos bendecidos, hojas de acero y plata. Cable de oro argentífero...,y aunque no nos sirve de gran cosa en este momento, pero siempre es bueno tener una reserva...,balas de plata, amuletos de protección, crucifijos, estrellas de David. -Jesús -exclamó Clary. -Dudo que él cupiera aquí. [pp. 272]

The smallest smile finally graced his face as he handed me a paper plate. Nestled in the center was a slice of lemon cake. I stared at it for a moment before a tear escaped the corner of my eye. Braxton laughed . “You are still the only supe I know to cry about cake.” I sucked down my sob . “There are very few things in this world which can move me to tears.” I hugged the plate close to my chest. “This is just beautiful.” Eve, Jaymin (2015-01-29). Dragon Marked: Supernatural Prison #1 (pp. 307-308). . Kindle Edition.

Where is God when it hurts? We know one answer because God came to earth and showed us. You need only follow Jesus around and note how he responded to the tragedies of his day: large-scale tragedies such as an act of government terrorism in the temple or a tower collapsing on eighteen innocent bystanders; as well as small tragedies, such as a widow who has lost her only son or even a Roman soldier whose servant has fallen ill. At moments like these Jesus never delivered sermons about judgment or the need to accept God’s mysterious providence. Instead he responded with compassion – a word from Latin which simply means, “to suffer with” – and comfort and healings. God stands on the side of those who suffer. (pp.27-28/What Good Is God?)

We celebrate ‘freedom’- which has become nothing more than the freedom to destroy ourselves. Our founders envisioned a people free to be moral and religious, enabled to achieve their full spiritual potential liberated from the oppression of a tyrannous government. We have taken this spiritual freedom and turned it into spiritual slavery… Only the slave to Christ is free. The slave to Satan is wrung out like a sponge until he is nothing but a husk, and then the husk is incinerated.” -pp. 24-5

¿Un diario sin dibujos míos en él?¿Dónde están las tórridas fantasías?¡Las cubiertas de novelas románticas?El... -¿Realmente todas las chicas que conoces se enamoran de ti? -preguntó ella en voz baja. La pregunta pareció bajarle los humos, como un alfiles pinchando un globo. -No es amor -contestó él, tras una pausa-. Al menos... -Podrías intentar no ser tan encantador todo el tiempo -indicó Clary-. Sería un alivio para todos. [pp. 219]

Our patterns of work and rest reveal what we believe to be true about God and ourselves. God alone requires no limits on his activity. To rest is to acknowledge that we humans are limited by design. We are created for rest just as surely as we are created for labor. An inability or unwillingness to cease from our labors is a confession of unbelief, an admission that we view ourselves as creator and sustainer of our own universes (pp. 64-65).

This is in the natural order of things--the time of life we've now entered. The afternoon, as Jung called it. Thoroughly unprepared we take the step into the afternoon of life. Are we unprepared simply because preparation is not possible? ... We learn--if we are lucky we learn--as we go. ... we are in the center of the stream. Much has already happened, and has formed the shape of our lives as surely as water shapes rock. Much lies ahead of us. We can't see what's coming. We can't know it. All we have is our hope that all will be well, and our knowledge that it won't always be so. We live in the space between this hope and this knowledge. ... Life keeps coming at us. Fleeing it is pointless, as is fighting. What I have begun to learn is that there is value in simply standing there--this too--whether the sun is shining, or the wind whipping all around. [pp.239-240]

I cannot understand the principle at all,' said Stephen. 'I should very much like to show it to Captain Aubrey, who is so very well versed in the mathematics and dynamics of sailing. Landlord, pray ask him whether he is willing to part with the instrument.' Not on your fucking life,' said the Aboriginal, snatching the boomerang and clasping it to his bosom. He says he does not choose to dispose of it, your honour,' said the landlord. 'But never fret. I have a dozen behind the bar that I sell to ingenious travelers for half a guinea. Choose any one that takes your fancy, sit, and Bennelong will throw it to prove it comes back, a true homing pigeon, as we say. Won't you?' This much louder, in the black man's ear. Won't I what?' Throw it for the gentleman.' Give um dram.' Sir, he says he will be happy to throw it for you; and hopes you will encourage him with a tot of rum. (pp. 353-354)

Lo único que te preocupa es que contraten a un instructor masculino y esté más bueno que tú. Jace enarcó las cejas. -¿Más bueno que yo? -Podría pasar -dijo Clary-. En teoría, ya sabes. -En teoría, el planeta podría partirse ahora mismo por la mitad, dejándome a mí de un lado y a ti del otro, separados trágicamente y para siempre, pero eso tampoco me preocupa. Hay cosas -dijo Jace. con su típica sonrisa torcida- que son demasiado improbables como para andar comiéndome la cabeza por ellas. [pp.80]

She attended the French performance, but the play's content now had a connection to her life. She read a book and the book invariably had lines with sparks from her mind, the fire of her emotions flickered here and there, and words spoken the night before were written down, as if the author had overheard how her heart beat. The forest held the same trees, but their sound had taken on special meaning; she had established a vibrant consonance with them. The birds did not simply twitter and chirp but were saying something to each other. Everything around her spoke and responded to her mood; a flower would blossom and she seemed to hear its breathing. pp. 256-257

It is really one of the most serious faults which can be found with the whole conception of democracy, that its cultural function must move on the basis of the common denominator. Such a point of view indeed would make a mess of all of the values which we have developed for examining works of art. It would address one end of education in that it would consider that culture which was available to everyone, but in that achievement it would eliminate culture itself. This is surely the death of all thought. This quote is taken from "The Artist’s Reality: Philosophies of Art" by Mark Rothko, written 1940-1 and published posthumously in 2004 by Yale University Press, pp.126-7.

Camels can go many weeks without drinking anything at all. The notion that they cache water in their humps is pure myth—their humps are made of fat, and water is stored in their body tissues. While other mammals draw water from bloodstreams when faced with dehydration, leading to death by volume shock, camels tap the water in their tissues, keeping their blood volume stable. Though this reduces the camel’s bulk, they can lose up to a third of their body weight with no ill effects, which they can replace astonishingly quickly, as they are able to drink up to forty gallons in a single watering.” (pp.69-70)

I thought I'd go home and reread Sue Grafton. It's been a while since I last read the one about the topless dancer who gets poison injected into one of her implants." "'D' Is For Cup." "Right. Bern, you know what I wish? I wish she didn't have to stop at twenty-six. When the alphabet's used up, what happens to Kinsey?" "Are you kidding? She goes straight into doublé letters. 'AA' Is For drunks, 'BB' Is For Gun, 'CC' Is For Rider. There was a whole list in Publishers Weekly a few months back. 'PP' Is For Golden Showers, 'ZZ' Is For Topp- I can't remember them all, but it looks as though she can go on forever." "Bern, that's wonderful news." "You'll be reading about Kinsey fifty years from now," I told her. "'AAA' Is for Motorists, 'MMM' Is for Scotch Tape. You'll never have to stop.

On the other hand, if God's moral judgement differs from ours so that our 'black' may be His 'white', we can mean nothing by calling Him good; for to say 'God is good', while asserting that His goodness is wholly other than ours, is really only to say 'God is we know not what'. And an utterly unknown quality in God cannot give us moral grounds for loving or obeying Him. If He is not (in our sense) 'good' we shall obey, if at all, only through fear - and should be equally ready to obey omnipotent Fiend. The doctrine of Total Depravity - when the consequence is drawn that, since we are totally depraved, our idea of good is worth simply nothing - may thus turn Christianity into a form of devil-worship. - The Problem of Pain, pp. 28 - 29

I have found that there is romance in housework: and charm in it; and whimsy and humor without end. I have found that the housewife works hard, of course–but likes it. Most people who amount to anything do work hard, at whatever their job happens to be. The housewife’s job is home-making, and she is, in fact, ‘making the best of it’; making the best of it by bringing patience and loving care to her work; sympathy and understanding to her family; making the best of it by seeing all the fun in the day’s incidents and human relationships. The housewife realizes that home-making is an investment in happiness. It pays everyone enormous dividends. There are huge compensations for the actual labor involved… There are unhappy housewives, of course. But there are unhappy stenographers and editresses and concert singers. The housewife whose songs I sing as I go about my work, is the one who likes her job (pp. 6-7). From Songs of a Housewife: Poems by Marjorie Kinnan Rawlings

I realized about a month ago that there's a last time everyone skips across a street. And that most people I know have already skipped for the last time and don't know it. From here on out it will always be walking or running, growing older and buying things at the store or seeing friends or going to work, but never again will life impel them to skip. When I thought of this, the tragedy of it overwhelmed me so that I skipped all the way home from my friend's house. Skipping is a strange thing. Because it means something. Like trains make the sound of leaving. Skipping is the motion of being totally free, childlike, abandoned of self and to self. But I learned something else about skipping. You can't fake it. Or make it happen. It must be something that happens to you. (pp. 152-153)

During the youthful period of mankind's spiritual evolution human fantasy created gods in man's own image, who, by the operations of their will were supposed to determine, or at any rate to influence, the phenomenal world. Man sought to alter the disposition of these gods in his own favor by means of magic and prayer. The idea of God in the religions taught at present is a sublimation of that old concept of the gods. Its anthropomorphic character is shown, for instance, by the fact that men appeal to the Divine Being in prayers and plead for the fulfillment of their wishes. Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history. That is, if this being is omnipotent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also His work; how is it possible to think of holding men responsible for their deeds and thoughts before such an almighty Being? In giving out punishment and rewards He would to a certain extent be passing judgment on Himself. How can this be combined with the goodness and righteousness ascribed to Him? (Albert Einstein, Science, Philosophy, and Religion, A 1934 Symposium published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York, 1941; from Einstein's Out of My Later Years, Westport, Connecticut: Greenwood Press, 1970, pp. 26-27.)

He seems so frivolous and so careless, but he gives money to beggars, not frivolously or carelessly, but because he believes in giving money to beggars, and giving it to them “where they stand”. He says he knows perfectly well all the arguments against giving money to beggars. But he finds those to be precisely the arguments for giving money to them. If beggars are lazy or deceptive or wanting a drink, he knows only too well his own lack of motivation, his own dishonesty, his own thirst. He doesn’t believe in “scientific charity” because that is too easy, as easy as writing a check. He believes in “promiscuous charity” because that is really difficult. “It means the most dark and terrible of all human actions—talking to a man. In fact, I know of nothing more difficult than really talking to the poor men we meet.” (pp. 13-14)

Too often we only identify the crucial points in our lives in retrospect. At the time we are too absorbed in the fetid detail of the moment to spot where it is leading us. But not this time. I was experiencing one of my dad’s deafening moments. If my life could be understood as a meal of many courses (and let’s be honest, much of it actually was), then I had finished the starters and I was limbering up for the main event. So far, of course, I had made a stinking mess of it. I had spilled the wine. I had dropped my cutlery on the floor and sprayed the fine white linen with sauce. I had even spat out some of my food because I didn’t like the taste of it. “But it doesn’t matter because, look, here come the waiters. They are scraping away the debris with their little horn and steel blades, pulled with studied grace from the hidden pockets of their white aprons. They are laying new tablecloths, arranging new cutlery, placing before me great domed wine glasses, newly polished to a sparkle. There are more dishes to come, more flavors to try, and this time I will not spill or spit or drop or splash. I will not push the plate away from me, the food only half eaten. I am ready for everything they are preparing to serve me. Be in no doubt; it will all be fine.” (pp.115-6)

I felt as though I were plunging into something new and quite abnormal. I had the strangest and most vivid impressions, such as I had never before known in the mountains. There was something unnatural in the way I saw Lachenal and everything around us. I smiled to myself at the paltriness of our efforts, for I could stand apart and watch myself making these efforts. But all sense of exertion was gone, as though there were no longer any gravity. This diaphanous landscape, this quintessence of purity--these were not the mountains I knew: they were the mountains of my dreams (pp.206-207).

Constantly falling back into an old trap, before I am even fully aware of it, I find myself wondering why someone hurt me, rejected me, or didn't pay attention to me. Without realizing it, I find myself brooding about someone else's success, my own loneliness, and the way the world abuses me. Despite my conscious intentions, I often catch myself daydreaming about becoming rich, powerful, and very famous. All of these mental games reveal to me the fragility of my faith that I am the Beloved One on whom God's favor rests. I am so afraid of being disliked, blamed, put aside, passed over, ignored, persecuted, and killed that I am constantly developing strategies to defend myself and thereby assure myself of the love I think I need and deserve. And in so doing I move far away from my father's home and choose to dwell in a "distant country," (pp. 41 & 42).

Jesus Fulfills the Eternal Covenant Scripture represents the Lord Jesus Christ, in all that He did and suffered for His people, as fulfilling the terms of a gracious compact or arrangement which He had entered into with His heavenly Father before the foundation of the world. 1. Jesus was sent into the world by the Father to save the people whom the Father had given to Him. Those given to Him by the Father come to Him (see and believe in Him), and none of them shall be lost. (John 6:35-40) 2. Jesus, as the good shepherd, lays down His life for His sheep. All who are "His sheep" are brought by Him into the fold and are made to hear His voice and follow Him. Notice that the Father had given the sheep to Christ! (John 10:11, 14-18, 24-29 3. Jesus, in His High Priestly Prayer, prays not for the world, but for those given to Him by the Father. In fulfillment of the Father's charge, Jesus had accomplished the work the Father had sent Him to do - to make God known to His people and to give them eternal life. (John 17:1-11, 20, 24-26) pp. 45-48

This exile is a fascinating symbolic act from our modern psychoanalytic viewpoint, for we have held in earlier chapters that the greatest threat and greatest cause of anxiety for an American near the end of the twentieth century is not castration but ostracism, the terrible fate of being exiled by one’s group. Many a contemporary man castrates himself or permits himself to be castrated because of fear of being exiled if he doesn’t. He renounces his power and conforms under the great threat and peril of ostracism. — Rollo May, “The Tragedy of Truth About Oneself” (The Psycology of Existence: An Integrative, Clinical Perspective by Kirk Schneider and Rollo May), pp. 14-15

A lover of comfort might shrug after looking at the whole apparent jumble of furniture, old paintings, statues with missing arms and legs, engravings that were sometimes bad but precious in memory, and bric-a-brac. Only the eye of a connoisseur would have blazed with eagerness at the sight of this painting or that, some book yellowed with age, a piece of old porcelain, or stones and coins. But the furniture and paintings of different ages, the bric-a-brac that meant nothing to anyone but had been marked for them both by a happy hour or memorable moment, and the ocean of books and sheet music breathed a warm life that oddly stimulated the mind and aesthetic sense. Present everywhere was vigilant thought. The beauty of human effort shone here, just as the eternal beauty of nature shone all around. pp. 492-493

Treating Abuse Today 3(4) pp. 26-33 TAT: No. I don't know anymore than you know they're not. But, I'm talking about boundaries and privacy here. As a therapist working with survivors, I have been harassed by people who claim to be affiliated with the false memory movement. Parents and other family members have called or written me insisting on talking with me about my patients' cases, despite my clearly indicating I can't because of professional confidentiality. I have had other parents and family members investigate me -- look into my professional background -- hoping to find something to discredit me to the patients I was seeing at the time because they disputed their memories. This isn't the kind of sober, scientific discourse you all claim you want.

I found myself one evening in the dreams of the night, in that sacred building, the Temple. After a season of prayer and rejoicing, I was informed that I should have the privilege of entering into one of those rooms, to meet a glorious personage, and as I entered the door, I saw, seated on a raised platform, the most glorious Being my eyes have ever beheld, or that I ever conceived existed in all the eternal worlds. As I approached to be introduced, he arose and stepped towards me with extended arms, and he smiled as he softly spoke my name. If I shall live to be a million years old, I shall never forget that smile. He took me into his arms and kissed me, pressed me to His bosom, and blessed me, until the marrow of my bones seemed to melt! When He had finished, I fell at His feet, and as I bathed them with my tears and kisses, I saw the prints of the nails in the feet of the Redeemer of the world. The feeling that I had in the presence of Him who hath all things in His hands, to have His love, His affection, and His blessings was such that if I ever can receive that of which I had but a foretaste, I would give all that I am, all that I ever hope to be, to feel what I then felt (as cited in Bryant S. Hinckley, The Faith of Our Pioneer Fathers, pp. 226-27.)

I was especially riveted by an amateur photograph in Herrero’s book, taken late at night by a camper with a flash at a campground out West. The photograph caught four black bears as they puzzled over a suspended food bag. The bears were clearly startled but not remotely alarmed by the flash. It was not the size or demeanor of the bears that troubled me — they looked almost comically unagressive, like four guys who had gotten a Frisbee caught up a tree — but their numbers. Up to that moment it had not occurred to me that bears might prowl in parties. What on earth would I do if four bears came into my camp? Why, I would die, of course. Literally shit myself lifeless. I would blow my sphincter out my backside like one of those unrolling paper streamers you get at children’s parties — I daresay it would even give a merry toot — and bleed to a messy death in my sleeping bag.

We survey the past, and see that its history is of blood and tears, of helpless blundering, of wild revolt, of stupid acquiescence, of empty aspirations. We sound the future, and learn that after a period, long compared with the individual life, but short indeed compared with the divisions of time open to our investigation, the energies of our system will decay, the glory of the sun will be dimmed, and the earth, tideless and inert, will no longer tolerate the race which has for a moment disturbed its solitude. Man will go down into the pit, and all his thoughts will perish. The uneasy consciousness, which in this obscure corner has for a brief space broken the contented silence of the universe, will be at rest. Matter will know itself no longer. 'Imperishable monuments' and 'immortal deeds,' death itself, and love stronger than death, will be as though they had never been. Nor will anything that is be better or be worse for all that the labour, genius, devotion, and suffering of man have striven through countless generations to effect. Arthur Balfour, The Foundations of Belief, eighth edition, pp. 30-31.

Many moral advances have taken the form of a shift in sensibilities that made an action seem more ridiculous than sinful, such as dueling, bullfighting, and jingoistic war. And many effective social critics, such as Swift, Johnson, Voltaire, Twain, Oscar Wilde, Bertrand Russell, Tom Lehrer, and George Carlin have been smart-ass comedians rather than thundering prophets. What in our psychology allows the joke to be mightier than the sword? Humor works by confronting an audience with an incongruity, which may be resolved by switching to another frame of reference. And in that alternative frame of reference, the butt of the joke occupies a lowly or undignified status. ... Humor with a political or moral agenda can stealthily challenge a relational model that is second nature to an audience by forcing them to see that it leads to consequences that the rest of their minds recognize as absurd. ... According to the 18th-century writer Mary Wortley Montagu, 'Satire should, like a polished razor keen / Wound with touch that's scarcely felt or seen.' But satire is seldom polished that keenly, and the butts of a joke may be all too aware of the subversive power of humor. They may react with a rage that is stoked by the intentional insult to a sacred value, the deflation of their dignity, and a realization that laughter indicates common knowledge of both. The lethal riots in 2005 provoked by the editorial cartoons in the Danish newspaper Jyllands-Posten (for example, one showing Muhammad in heaven greeting newly arrived suicide bombers with 'Stop, we have run out of virgins!') show that when it comes to the deliberate undermining of a sacred relational model, humor is no laughing matter. (pp. 633-634)

I am constantly mystified by what John ends up remembering… I just don’t understand why he’s able to hang on to information like that, while so many other more important memories evaporate. Then again, I suppose so much of what stays with us is often insignificant. The memories we take to the ends of our lives have no real rhyme or reason, especially when you think of the endless things that you do over the course of a day, a week, a month, a year, a lifetime. All the cups of coffee, hand-washings, changes of clothes, lunches, goings to the bathroom, headaches, naps, walks to school, trips to the grocery store, conversations about the weather—all the things so unimportant they should be immediately forgotten. Yet they aren’t. I often think of the Chinese red bathrobe I had when I was twenty-seven years old; the sound of our first cat Charlie’s feet on the linoleum of our old house; the hot rarefied air around aluminum pot the moment before the kernels of popcorn burst open. I think of these things as often as I think about getting married or giving birth or the end of the Second World War. What is truly amazing is that before you know it, sixty years go by and you can remember maybe eight or nine important events, along with a thousand meaningless ones. How can that be? You want to think there’s a pattern to it all because it makes you feel better, gives you some sense of a reason why we’re here, but there really isn’t any. People look for God in these patterns, these reasons, but only because they don’t know where else to look. Things happen to us: some of it important, most of it not, and a little of it stays with us till the end. What stays after that? I’ll be damned if I know. (pp.174-175)

You should probably go to the doctor for that.” He rolls his eyes, stealing a bottle of water from the refrigerator and uncapping it. “Doctors are overrated.” “Yeah, funeral directors too.” He pauses with the bottle halfway to his mouth, bewilderment filtering through his eyes. “I don't understand half of what you say.” “Well, at least you understand the other half of it. There's hope for you yet. I mean, at least a fifty-fifty chance, right?” His eyes brighten. “There she is. 'Bout time you woke up. Good morning, Kennedy.” I mutter something that may or may not come out sounding like, “Fuck off,” and stomp into the living room to await what is guaranteed to be an outstanding day. I can feel the awesomeness ahead. Graham follows me, flipping a light switch and burning my eyes. “Did you just tell Blake to fuck off?” “I can't remember. It was so long ago.” I close my eyes and flop onto my back on the couch, hoping when I open my eyes it will be tomorrow. He frowns. “You never say fuck.” “Fuck. Fuck fuck fuck fuck fuck. Fuckity fuck fuck.” “Maybe you should go back to bed.” “Maybe you should fu—” A hand claps over my mouth, and I look up, finding twinkling eyes on me. “You're cute when you're upset.” I lick his hand and he yelps as he yanks it back. “Really, Kennedy?” I smirk, finally feeling halfway decent. “Really. Carry me to the truck, servant.” The quiet grows, which makes me think he ignored me and left the room, but then I am being tossed over a shoulder. I begin to protest— loudly. “Graham! Put me down. This is no way to treat your roommate.” A hand smacks my rear and I jerk at the sting that comes. “Licking hands is no way to treat your roommate either. You wanted to be carried to the truck. I'm carrying you. Blake,” he calls. “Let's go.” Zart, Lindy (2014-11-20). Roomies (pp. 159-160). . Kindle Edition.

The English word Atonement comes from the ancient Hebrew word kaphar, which means to cover. When Adam and Eve partook of the fruit and discovered their nakedness in the Garden of Eden, God sent Jesus to make coats of skins to cover them. Coats of skins don’t grow on trees. They had to be made from an animal, which meant an animal had to be killed. Perhaps that was the very first animal sacrifice. Because of that sacrifice, Adam and Eve were covered physically. In the same way, through Jesus’ sacrifice we are also covered emotionally and spiritually. When Adam and Eve left the garden, the only things they could take to remind them of Eden were the coats of skins. The one physical thing we take with us out of the temple to remind us of that heavenly place is a similar covering. The garment reminds us of our covenants, protects us, and even promotes modesty. However, it is also a powerful and personal symbol of the Atonement—a continuous reminder both night and day that because of Jesus’ sacrifice, we are covered. (I am indebted to Guinevere Woolstenhulme, a religion teacher at BYU, for insights about kaphar.) Jesus covers us (see Alma 7) when we feel worthless and inadequate. Christ referred to himself as “Alpha and Omega” (3 Nephi 9:18). Alpha and omega are the first and last letters of the Greek alphabet. Christ is surely the beginning and the end. Those who study statistics learn that the letter alpha is used to represent the level of significance in a research study. Jesus is also the one who gives value and significance to everything. Robert L. Millet writes, “In a world that offers flimsy and fleeting remedies for mortal despair, Jesus comes to us in our moments of need with a ‘more excellent hope’ (Ether 12:32)” (Grace Works, 62). Jesus covers us when we feel lost and discouraged. Christ referred to Himself as the “light” (3 Nephi 18:16). He doesn’t always clear the path, but He does illuminate it. Along with being the light, He also lightens our loads. “For my yoke is easy,” He said, “and my burden is light” (Matthew 11:30). He doesn’t always take burdens away from us, but He strengthens us for the task of carrying them and promises they will be for our good. Jesus covers us when we feel abused and hurt. Joseph Smith taught that because Christ met the demands of justice, all injustices will be made right for the faithful in the eternal scheme of things (see Teachings, 296). Marie K. Hafen has said, “The gospel of Jesus Christ was not given us to prevent our pain. The gospel was given us to heal our pain” (“Eve Heard All These Things,” 27). Jesus covers us when we feel defenseless and abandoned. Christ referred to Himself as our “advocate” (D&C 29:5): one who believes in us and stands up to defend us. We read, “The Lord is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler” (Psalm 18:2). A buckler is a shield used to divert blows. Jesus doesn’t always protect us from unpleasant consequences of illness or the choices of others, since they are all part of what we are here on earth to experience. However, He does shield us from fear in those dark times and delivers us from having to face those difficulties alone. … We’ve already learned that the Hebrew word that is translated into English as Atonement means “to cover.” In Arabic or Aramaic, the verb meaning to atone is kafat, which means “to embrace.” Not only can we be covered, helped, and comforted by the Savior, but we can be “encircled about eternally in the arms of his love” (2 Nephi 1:15). We can be “clasped in the arms of Jesus” (Mormon 5:11). In our day the Savior has said, “Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love” (D&C 6:20). (Brad Wilcox, The Continuous Atonement, pp. 47-49, 60).