Precipitation Quotes

The president of the United States has claimed, on more than one occasion, to be in dialogue with God. If he said that he was talking to God through his hairdryer, this would precipitate a national emergency. I fail to see how the addition of a hairdryer makes the claim more ridiculous or offensive.

Love. Because of you, in gardens of blossoming Flowers I ache from the perfumes of spring. I have forgotten your face, I no longer Remember your hands; how did your lips Feel on mine? Because of you, I love the white statues Drowsing in the parks, the white statues that Have neither voice nor sight. I have forgotten your voice, your happy voice; I have forgotten your eyes. Like a flower to its perfume, I am bound to My vague memory of you. I live with pain That is like a wound; if you touch me, you will Make to me an irreperable harm. Your caresses enfold me, like climbing Vines on melancholy walls. I have forgotten your love, yet I seem to Glimpse you in every window. Because of you, the heady perfumes of Summer pain me; because of you, I again Seek out the signs that precipitate desires: Shooting stars, falling objects.

Precipitate as weather, she appeared from somewhere, then evaporated, leaving only memory.

Nostalgia is a necessary thing, I believe, and a way for all of us to find peace in that which we have accomplished, or even failed to accomplish. At the same time, if nostalgia precipitates actions to return to that fabled, rosy-painted time, particularly in one who believes his life to be a failure, then it is an empty thing, doomed to produce nothing but frustration and an even greater sense of failure.

…They think of suicide as a quick route to oblivion, an escape. Far from it. It merely alters a person from one form to another. Nothing can destroy the spirit. Suicide only precipitates a darker continuation of the same conditions from which escape was sought. A condition under circumstances so much more painful.

Carnal apple, Woman filled, burning moon, dark smell of seaweed, crush of mud and light, what secret knowledge is clasped between your pillars? What primal night does Man touch with his senses? Ay, Love is a journey through waters and stars, through suffocating air, sharp tempests of grain: Love is a war of lightning, and two bodies ruined by a single sweetness. Kiss by kiss I cover your tiny infinity, your margins, your rivers, your diminutive villages, and a genital fire, transformed by delight, slips through the narrow channels of blood to precipitate a nocturnal carnation, to be, and be nothing but light in the dark.

What the semicolon's anxious supporters fret about is the tendency of contemporary writers to use a dash instead of a semicolon and thus precipitate the end of the world. Are they being alarmist?

    The weapon gave a rusty croak. ‘I don’t normally do weather reports anymore,’ the gun informed him politely.      ‘Why is that?’      ‘Ever since the demise of the old metropolis, there has been no control of the weather systems. Anyone who would have appreciated a weather forecast perished an awful long time ago. Besides, every time I started to inform my potential victims of the current cloud formations, or wind velocity, or barometric pressure, or potential precipitation, they simply ran away.

I have no fear of God, and yet fear keeps me awake at night,fear of the devil. And if I believe in the devil, I must believe in God. And if evil is abhorrent to me, I must be a saint. Henry, save me from beatification, from the horrors of static perfection. Precipitate me into the inferno.

Long after a traumatic experience is over, it may be reactivated at the slightest hint of danger and mobilize disturbed brain circuits and secrete massive amounts of stress hormones. This precipitates unpleasant emotions intense physical sensations, and impulsive and aggressive actions. These posttraumatic reactions feel incomprehensible and overwhelming. Feeling out of control, survivors of trauma often begin to fear that they are damaged to the core and beyond redemption.  •

You agreee with me that the situation is a lulu? Certainly, a somewhat sharp crisis in your affairs would appear to have been precipitated, Sir.

Look, I need something-" "Evidently." "Don't get all British on me," I snapped as his accent went clipped. That usually precipitated a hissy fit, but I was already having one and we didn't get to do that at the same time.

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

There is nothing like a doorbell to precipitate the potential into the kinetic.

It is always one's virtues and not one's vices that precipitate one into disaster.

The highest function of love is that it makes the loved one a unique and irreplaceable being. Still, lovers quarrel. Frequently, they quarrel simply to recharge the air between them, to sharpen the aliveness of their relationship. To precipitate such a quarrel, the sweaty kimono of sexual jealousy is usually dragged out of the hamper, although almost any excuse will do. Only rarely is the spat rooted in the beet-deep soil of serious issue, but when it is, a special sadness attends it, for the mind is slower to heal than the heart, and such quarrels can doom a union, even one that has prospered for a very long time.

Past and future monopolize the poet’s sensory and intellectual faculties, detached from the immediate spectacle. These two philtres become utterly clear the moment one stops being hypnotized by the cloudy precipitate constituted by the world of today.

Professor Lyall, cursing his Alpha for departing so precipitously, balled up the piece of paper and, after minor consideration for the delicacy of the information it contained, ate it.

On Friday noon, July twentieth, 1714, the finest bridge in all Peru broke and precipitated five travellers into the gulf below.

Scholars discern motions in history & formulate these motions into rules that govern the rises & falls of civilizations. My belief runs contrary, however. To wit: history admits no rules; only outcomes. What precipitates outcomes? Vicious acts & virtuous acts. What precipitates acts? Belief. Belief is both prize & battlefield, within the mind & in the mind’s mirror, the world. If we believe humanity is a ladder of tribes, a colosseum of confrontation, exploitation & bestiality, such a humanity is surely brought into being, & history's Horroxes, Boerhaaves & Gooses shall prevail. You & I, the moneyed, the privileged, the fortunate, shall not fare so badly in this world, provided our luck holds. What of it if our consciences itch? Why undermine the dominance of our race, our gunships, our heritage & our legacy? Why fight the “natural” (oh, weaselly word!) order of things? Why? Because of this:—one fine day, a purely predatory world shall consume itself. Yes, the devil shall take the hindmost until the foremost is the hindmost. In an individual, selfishness uglifies the soul. For the human species, selfishness is extinction. Is this the doom written within our nature? If we believe that humanity may transcend tooth & claw, if we believe divers races & creeds can share this world as peaceably as the orphans share their candlenut tree, if we believe that leaders must be just, violence muzzled, power accountable & the riches of the Earth & its Oceans shared equitably, such a world will come to pass. I am not deceived. It is the hardest of worlds to make real. Torturous advances won over generations can be lost by a single stroke of a myopic president’s pen or a vainglorious general’s sword. A life spent shaping a world I want Jackson to inherit, not one I fear Jackson shall inherit, this strikes me as a life worth the living.

You are in the wrong," replied the fiend; "and, instead of threatening, I am content to reason with you. I am malicious because I am miserable; am I not shunned and hated by all mankind? You, my creator, would tear me to pieces and triumph; remember that, and tell me why I should pity man more than he pities me? Would you not call it murder if you could Precipitate me into one of those ice-rifts, and destroy my frame, the work of your own hands. Shall I respect man, when he contemns me? Let him live with me in the interchange of kindness, and instead of injury, I would bestow every benefit upon him with tears of gratitude at his acceptance. But that cannot be; the human senses are insurmountable barriers to our union. Yet mine shall not be the submission of abject slavery. I will revenge my injuries: if I cannot inspire love, I will cause fear; and chiefly towards you my arch-enemy, because my creator, do I swear inextinguishable hatred. Have a care: I will work at your destruction, nor finish until I desolate your heart , so that you curse the hour of your birth.

The president of the United States has claimed, on more than one occasion, to be in dialog with God. If he said that he was talking to God through his hairdryer, this would precipitate a national emergency. I fail to see how the addition of a hairdryer makes the claim more ridiculous or offensive.

Wearing an antique bridal gown, the beautiful queen of the vampires sits all alone in her dark, high house under the eyes of the portraits of her demented and atrocious ancestors, each one of whom, through her, projects a baleful posthumous existence; she counts out the Tarot cards, ceaselessly construing a constellation of possibilities as if the random fall of the cards on the red plush tablecloth before her could precipitate her from her chill, shuttered room into a country of perpetual summer and obliterate the perennial sadness of a girl who is both death and the maiden.

What the semicolon’s anxious supporters fret about is the tendency of contemporary writers to use a dash instead of a semicolon and thus precipitate the end of the world.

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)

Scholars discern motions of history & formulate these motions into rules that govern the rises & falls of civilizations. My belief runs contrary, however. To wit: history admits no rules, only outcomes. What precipitates outcomes? Vicious acts and virtuous acts. What precipitates acts? Belief.

Men in the vehement pursuit of happiness grasp at the first object which offers to them any prospect of satisfaction, but immediately they turn an introspective eye and ask, ‘Am I happy?’ and at once from their innermost being a voice answers distinctly, ‘No, you are as poor and as miserable as before.' Then they think it was the object that deceived them and turn precipitately to another. But the second holds as little satisfaction as the first…Wandering then through life restless and tormented, at each successive station they think that happiness dwells at the next, but when they reach it happiness is no longer there. In whatever position they may find themselves there is always another one which they discern from afar, and which but to touch, they think, is to find the wished delight, but when the goal is reached discontent has followed on the way stands in haunting constancy before them.

When desire is still in this pure state, the man and the woman fall in love with life, they live each moment reverently, consciously, always ready to celebrate the next blessing. When people feel like this, they are not in a hurry, they do not precipitate events with unthinking actions. They know that the inevitable will happen, that what is real always finds a way of revealing itself. When the moment comes, they do not hesitate, they do not miss an opportunity, they do not let slip a single magic moment, because they respect the importance of each second.

Profound desire, true desire is the desire to be close to someone. From that point onwards, things change, the man and the woman come into play, but what happens before – the attraction that brought them together – is impossible to explain. It is untouched desire in its purest state. When desire is still in this pure state, the man and the woman fall in love with life, they live each moment reverently, consciously, always ready to celebrate the next blessing. When people feel like this, they are not in a hurry, they do not precipitate events with unthinking actions. They know that the inevitable will happen, that what is real always finds a way of revealing itself. When the moment comes, they do not hesitate, they do not miss an opportunity, they do not let slip a single magic moment, because they respect the importance of each second.

My life had turned into a Raymond Chandler detective story and there seemed to be nothing I could do to stop its precipitous slide.

Many a death was precipitated by the food, the job, or the medication whose main function was to postpone it.

This practice of overstating the case is called hyperbole. Hyperbole is usually harmless, but in some cases it has been known to precipitate unnecessary wars as well as a painful gaseous condition called stock market bubbles.

We can assume that most people, most of the time, are moral creatures. But imagine that this morality is like a gearshift that at times gets pushed into neutral. When that happens, morality is disengaged. If the car happens to be on an incline, car and driver move precipitously downhill. It is then the nature of the circumstances that determines outcomes, not the driver's skills or intentions.

In this stillness that is at the same time movement, in this darkness that is at the same time light, change is found not in the realm of ideas but in the energizing desire that is realized through precipitation. Desire tends towards its own realization and change takes place when the desire for it shatters the bounds of the possible, breaking the dialectical equilibrium holding together the framework of what is existent. It is at such moments that the imaginary flows into the real and overwhelms it, inundating it until it has been absorbed.

You know the saying a rolling stone gathers no moss? I'm the opposite. I've gathered too much, and when one thing happens, it brings up everything else that's ever been similar to it. I don't just feel things once and then move on. I fell them over and over again, and the only new thing is whatever precipitated the memory of the old, so it never really feels new at all. Everything just gets integrated into one big giant ball...

What remains in diseases after the crisis is apt to produce relapses.

I saw thee once - only once - years ago: I must not say how many - but not many. It was a July midnight; and from out A full-orbed moon, that, like thine own soul, soaring, Sought a precipitate pathway up through heaven, There fell a silvery-silken veil of light, With quietude, and sultriness, and slumber, Upon the upturn'd faces of a thousand Roses that grew in an enchanted garden, Where no wind dared stir, unless on tiptoe - Fell on the upturn'd faces of these roses That gave out, in return for the love-light, Their odorous souls in an ecstatic death - Fell on the upturn'd faces of these roses That smiled and died in the parterre, enchanted By thee, and by the poetry of thy presence. Clad all in white, upon a violet bank I saw thee half reclining; while the moon Fell upon the upturn'd faces of the roses, And on thine own, upturn'd - alas, in sorrow! Was it not Fate, that, on this July midnight - Was it not Fate, (whose name is also Sorrow,) That bade me pause before that garden-gate, To breathe the incense of those slumbering roses? No footsteps stirred: the hated world all slept, Save only thee and me. (Oh, Heaven! - oh, G**! How my heart beats in coupling those two words!) Save only thee and me. I paused - I looked - And in an instant all things disappeared. (Ah, bear in mind the garden was enchanted!) The pearly lustre of the moon went out: The mossy banks and the meandering paths, The happy flowers and the repining trees, Were seen no more: the very roses' odors Died in the arms of the adoring airs. All - all expired save thee - save less than thou: Save only divine light in thine eyes - Save but the soul in thine uplifted eyes. I saw but them - they were the world to me. I saw but them - saw only them for hours - Saw only them until the moon went down. What wild heart-histories seemed to lie enwritten Upon those crystalline, celestial spheres! How dark a wo! yet how sublime a hope! How silently serene a sea of pride! How daring an ambition! yet how deep - How fathomless a capacity for love! But now, at length, dear Dian sank from sight, Into a western couch of thunder-cloud; And thou, a ghost, amid the entombing trees Didst glide away. Only thine eyes remained. They would not go - they never yet have gone. Lighting my lonely pathway home that night, They have not left me (as my hopes have) since. They follow me - they lead me through the years. They are my ministers - yet I their slave. Their office is to illumine and enkindle - My duty, to be saved by their bright fire, And purified in their electric fire, And sanctified in their elysian fire. They fill my soul with Beauty (which is Hope,) And are far up in Heaven - the stars I kneel to In the sad, silent watches of my night; While even in the meridian glare of day I see them still - two sweetly scintillant Venuses, unextinguished by the sun!

This practice of overstating the case is called hyperbole. Hyperbole is usually harmless, but in some cases it has been known to precipitate unnecessary wars as well as a painful gaseous condition called stock market bubbles. For safety's sake, then, hyperbole should be used with restraint and only by those with proper literary training.

Making art can feel dangerous and revealing. Making art is dangerous and revealing. Making art precipitates self-doubt, stirring deep waters that lay between what you know you should be, and what you fear you might be.

The greatest book in the world, the Mahabharata, tells us we all have to live and die by our karmic cycle. Thus works the perfect reward-and-punishment, cause-and-effect, code of the universe. We live out in our present life what we wrote out in our last. But the great moral thriller also orders us to rage against karma and its despotic dictates. It teaches us to subvert it. To change it. It tells us we also write out our next lives as we live out our present. The Mahabharata is not a work of religious instruction. It is much greater. It is a work of art. It understands men will always fall in the shifting chasm between the tug of the moral and the lure of the immoral. It is in this shifting space of uncertitude that men become men. Not animals, not gods. It understands truth is relative. That it is defined by context and motive. It encourages the noblest of men - Yudhishtra, Arjuna, Lord Krishna himself - to lie, so that a greater truth may be served. It understands the world is powered by desire. And that desire is an unknowable thing. Desire conjures death, destruction, distress. But also creates love, beauty, art. It is our greatest undoing. And the only reason for all doing. And doing is life. Doing is karma. Thus it forgives even those who desire intemperately. It forgives Duryodhana. The man who desires without pause. The man who precipitates the war to end all wars. It grants him paradise and the admiration of the gods. In the desiring and the doing this most reviled of men fulfils the mandate of man. You must know the world before you are done with it. You must act on desire before you renounce it. There can be no merit in forgoing the not known. The greatest book in the world rescues volition from religion and gives it back to man. Religion is the disciplinarian fantasy of a schoolmaster. The Mahabharata is the joyous song of life of a maestro. In its tales within tales it takes religion for a spin and skins it inside out. Leaves it puzzling over its own poisoned follicles. It gives men the chance to be splendid. Doubt-ridden architects of some small part of their lives. Duryodhanas who can win even as they lose.

Love, success, and friendship are not always enough to counter the pain and destructiveness of severe mental illness. American artist Ralph Barton tried to explain this in his suicide note: 'Everyone who has known me and who hears of this will have a different hypothesis to offer to explain why I did it. Practically all of these hypotheses will be dramatic—and completely wrong. Any sane doctor knows that the reasons for suicide are invariably psychopathological. Difficulties in life merely precipitate the event—and the true suicide type manufactures his own difficulties.

Sex was absolutely not allowed to be scheduled, at least not by explicit discussion, but I had become familiar with the sequence of events likely to precipitate it: a blueberry muffin from Blue Sky Bakery, a triple shot of espresso from Otha’s, removal of my shirt, and my impersonation of Gregory Peck in the role of Atticus Finch in To Kill a Mockingbird.

Vengeance and forgiveness are about reconciling the accounts, but accounting is an ugly description of the tangled ways we're connected. I sometimes think everything comes out even in the end, but an end that arches beyond the horizon, beyond our capacity to perceive or measure, and that in many cases those who trespass against you do so out of a misery that means the punishment preceded and even precipitated the crime. Maybe that's acceptance.

refers to the many branches of the vagus nerve—Darwin’s “pneumogastric nerve”—which connects numerous organs, including the brain, lungs, heart, stomach, and intestines.) The Polyvagal Theory provided us with a more sophisticated understanding of the biology of safety and danger, one based on the subtle interplay between the visceral experiences of our own bodies and the voices and faces of the people around us. It explained why a kind face or a soothing tone of voice can dramatically alter the way we feel. It clarified why knowing that we are seen and heard by the important people in our lives can make us feel calm and safe, and why being ignored or dismissed can precipitate rage reactions or mental collapse. It helped us understand why focused attunement with another person can shift us out of disorganized and fearful states.

No one is any longer carried away by the desire for the good to perform great things, no one is precipitated by evil into atrocious sins, and so there is nothing for either the good or the bad to talk about, and yet for that very reason people gossip all the more, since ambiguity is tremendously stimulating and much more verbose than rejoicing over goodness or repentance over evil.

The world around us is alive, he would have said, with our emotions and thoughts, and the space between any two people are charged with them all. He had learned early in his life that before any violent gesture there is a moment when the act is born, not as something that can be seen or felt, but by the change it precipitates in the air.

There are many causes for a suicide, and generally the most obvious ones were not the most powerful. Rarely is suicide committed (yet the hypothesis is not excluded) through reflection. What sets off the crisis is almost always unverifiable. Newspapers often speak of "personal sorrows" or of "incurable illness." These explanations are plausible. But one would have to know whether a friend of the desperate man had not that very day addressed him indifferently. He is the guilty one. For that is enough to precipitate all the rancors and all the boredom still in suspension. But if it is hard to fix the precise instant, the subtle step when the mind opted for death, it is easier to deduce from the act itself the consequences it implies. In a sense, and as in melodrama, killing yourself amounts to confessing. It is confessing that life is too much for you or that you do not understand it. Let's not go too far in such analogies, however, but rather return to everyday words. It is merely confessing that that "is not worth the trouble." Living, naturally, is never easy. You continue making the gestures commanded by existence for many reasons, the first of which is habit. Dying voluntarily implies that you have recognized, even instinctively, the ridiculous character of that habit, the absence of any profound reason for living, the insane character of that daily agitation, and the uselessness of suffering. What, then, is that incalculable feeling that deprives the mind of the sleep necessary to life? A world that can be explained even with bad reasons is a familiar world. But, on the other hand, in a universe suddenly divested of illusions and lights, man feels an alien, a stranger. His exile is without remedy since he is deprived of the memory of a lost home or the hope of a promised land. This divorce between man and his life, the actor and his setting, is properly the feeling of absurdity.

There is nothing like a doorbell to precipitate the potential into the kinetic. When you stand outside a door and push the button, something has to happen. Someone must respond; whatever is inside must be revealed. Questions will be answered, uncertainties or mysteries dispelled. A situation will be started on its way through unknown complications to an unpredictable conclusion. The answer to your summons may be a rush of tearful welcome, a suspicious eye at the crack of the door, a shot through the hardwood, anything. Any pushing of any doorbell button is as rich in dramatic possibility as that scene in Chekhov when, just as the Zemstvo doctor's only child dies of diphtheria and the doctor's wife drops to her knees beside the bed and the doctor, smelling of carbolic, takes an uncertain step backward, the bell sounds sharply in the hall.

To Helen I saw thee once-once only-years ago; I must not say how many-but not many. It was a july midnight; and from out A full-orbed moon, that, like thine own soul, soaring, Sought a precipitate pathway up through heaven, There fell a silvery-silken veil of light, With quietude, and sultriness, and slumber Upon the upturn'd faces of a thousand Roses that grew in an enchanted garden, Where no wind dared to stir, unless on tiptoe- Fell on the upturn'd faces of these roses That gave out, in return for the love-light Thier odorous souls in an ecstatic death- Fell on the upturn'd faces of these roses That smiled and died in this parterre, enchanted by thee, by the poetry of thy prescence. Clad all in white, upon a violet bank I saw thee half reclining; while the moon Fell on the upturn'd faces of the roses And on thine own, upturn'd-alas, in sorrow! Was it not Fate that, on this july midnight- Was it not Fate (whose name is also sorrow) That bade me pause before that garden-gate, To breathe the incense of those slumbering roses? No footstep stirred; the hated world all slept, Save only thee and me. (Oh Heaven- oh, God! How my heart beats in coupling those two worlds!) Save only thee and me. I paused- I looked- And in an instant all things disappeared. (Ah, bear in mind this garden was enchanted!) The pearly lustre of the moon went out; The mossy banks and the meandering paths, The happy flowers and the repining trees, Were seen no more: the very roses' odors Died in the arms of the adoring airs. All- all expired save thee- save less than thou: Save only the divine light in thine eyes- Save but the soul in thine uplifted eyes. I saw but them- they were the world to me. I saw but them- saw only them for hours- Saw only them until the moon went down. What wild heart-histories seemed to lie enwritten Upon those crystalline, celestial spheres! How dark a woe! yet how sublime a hope! How silently serene a sea of pride! How daring an ambition!yet how deep- How fathomless a capacity for love! But now, at length, dear Dian sank from sight, Into western couch of thunder-cloud; And thou, a ghost, amid the entombing trees Didst glide away. Only thine eyes remained. They would not go- they never yet have gone. Lighting my lonely pathway home that night, They have not left me (as my hopes have) since. They follow me- they lead me through the years. They are my ministers- yet I thier slave Thier office is to illumine and enkindle- My duty, to be saved by thier bright light, And purified in thier electric fire, And sanctified in thier Elysian fire. They fill my soul with Beauty (which is Hope), And are far up in heaven- the stars I kneel to In the sad, silent watches of my night; While even in the meridian glare of day I see them still- two sweetly scintillant Venuses, unextinguished by the sun!

No te precipites - dijo-. Afirma no recordar haber tenido jamás la Visión ante de esta semana. Quizá... -A lo mejor simplemente soy de desarrollo lento -le espetó Clary-. Y no me mires burlándote sólo porque he dicho eso.[117]

The first was never to accept anything for true which I did not clearly know to be such; that is to say, carefully to avoid precipitancy and prejudice, and to comprise nothing more in my judgment than what was presented to my mind so clearly and distinctly as to exclude all ground of doubt.

No, my life is not this precipitous hour through which you see me passing at a run.

Where are we going?” she asked. “Mr. Durbin’s sheep have begun to lamb, and I wanted to see how the ewes are doing.” He cleared his throat. “I suppose I should have told you about today’s outing earlier.” Anna kept her eyes straight ahead and made a noncommittal sound. He coughed. “I might’ve, had you not left so precipitously yesterday afternoon.” She arched a brow but did not reply. There was a lengthy lull broken only by the dog’s eager yelp as he flushed a rabbit from the hedge along the lane. Then the earl tried again. “I’ve heard some people say my temper is rather . . .” He paused, apparently searching for a word. Anna helped him. “Savage?” He squinted at her. “Ferocious?” He frowned and opened his mouth. She was quicker. “Barbaric?” He cut her off before she could add to her list. “Yes, well, let us simply say that it intimidates some people.” He hesitated. “I wouldn’t want to intimidate you, Mrs. Wren.” “You don’t.

It was normal for it to rain, but in October- who could forget the rains of October?- now this disturbingly silent rain was falling. That was so nebulous that it was pretty; that, if it had not been wet, no one would have believed it was raining; that was so slow that it was possible to follow its fall with one's eyes. That which villagers called 'the rains of October' was the accumulation of the serenity of such a life. Eyes almost broke into tears on looking at the sun subdividing itself, at the end of the afternoon, in each drop of that snail's-pace precipitation, as if the great star had dissolved each day an infinitesimal bit more.

Another example of how a metaphor can create new meaning for us came about by accident. An Iranian student, shortly after his arrival in Berkeley, took a seminar on metaphor from one of us. Among the wondrous things that he found in Berkeley was an expression that he heard over and over and understood as a beautifully sane metaphor. The expression was “the solution of my problems”—which he took to be a large volume of liquid, bubbling and smoking, containing all of your problems, either dissolved or in the form of precipitates, with catalysts constantly dissolving some problems (for the time being) and precipitating out others. He was terribly disillusioned to find that the residents of Berkeley had no such chemical metaphor in mind. And well he might be, for the chemical metaphor is both beautiful and insightful. It gives us a view of problems as things that never disappear utterly and that cannot be solved once and for all. All of your problems are always present, only they may be dissolved and in solution, or they may be in solid form. The best you can hope for is to find a catalyst that will make one problem dissolve without making another one precipitate out. [...] The CHEMICAL metaphor gives us a new view of human problems. It is appropriate to the experience of finding that problems which we once thought were “solved” turn up again and again. The CHEMICAL metaphor says that problems are not the kind of things that can be made to disappear forever. To treat them as things that can be “solved” once and for all is pointless. [...] To live by the CHEMICAL metaphor would mean that your problems have a different kind of reality for you.

I trod interstellar space, exalted by the knowledge that I was bound on vast adventure, where, at the end, I would find all the cosmic formulae and have made clear to me the ultimate secret of the universe. In my hand I carried a long glass wand. It was borne in upon me that with the tip of this wand I must touch each star in passing. And I knew, in all absoluteness, that did I but miss one star I should be precipitated into some unplummeted abyss of unthinkable and eternal punishment and guilt

How we hate to admit that we would like nothing better than to be the slave! Slave and master at the same time! For even in love the slave is always the master in disguise. The man who must conquer the woman, subjugate her, bend her to his will, form her according to his desires—is he not the slave of his slave? How easy it is, in this relationship, for the woman to upset the balance of power! The mere threat of self-dependence, on the woman’s part, and the gallant despot is seized with vertigo. But if they are able to throw themselves at one another recklessly, concealing nothing, surrendering all, if they admit to one another their interdependence, do they not enjoy a great and unsuspected freedom? The man who admits to himself that he is a coward has made a step towards conquering his fear; but the man who frankly admits it to every one, who asks that you recognize it in him and make allowance for it in dealing with him, is on the way to becoming a hero. Such a man is often surprised, when the crucial test comes, to find that he knows no fear. Having lost the fear of regarding himself as a coward he is one no longer: only the demonstration is needed to prove the metamorphosis. It is the same in love. The man who admits not only to himself but to his fellowmen, and even to the woman he adores, that he can be twisted around a woman’s finger, that he is helpless where the other sex is concerned, usually discovers that he is the more powerful of the two. Nothing breaks a woman down more quickly than complete surrender. A woman is prepared to resist, to be laid siege to: she has been trained to behave that way. When she meets no resistance she falls headlong into the trap. To be able to give oneself wholly and completely is the greatest luxury that life affords. Real love only begins at this point of dissolution. The personal life is altogether based on dependence, mutual dependence. Society is the aggregate of persons all interdependent. There is another richer life beyond the pale of society, beyond the personal, but there is no knowing it, no attainment possible, without firs traveling the heights and depths of the personal jungle. To become the great lover, the magnetiser and catalyzer, the blinding focus and inspiration of the world, one has to first experience the profound wisdom of being an utter fool. The man whose greatness of heart leads him to folly and ruin is to a woman irresistible. To the woman who loves, that is to say. As to those who ask merely to be loved, who seek only their own reflection in the mirror, no love however great, will ever satisfy them. In a world so hungry for love it is no wonder that men and women are blinded by the glamour and glitter of their own reflected egos. No wonder that the revolver shot is the last summons. No wonder that the grinding wheels of the subway express, though they cut the body to pieces, fail to precipitate the elixir of love. In the egocentric prism the helpless victim is walled in by the very light which he refracts. The ego dies in its own glass cage…

Dear Woman Who Gave Me Life: The callous vexations and perturbations of this night have subsequently resolved themselves to a state which precipitates me, Arturo Bandini, into a brobdingnagian and gargantuan decision. I inform you of this in no uncertain terms. Ergo, I now leave you and your ever charming daughter (my beloved sister Mona) and seek the fabulous usufructs of my incipient career in profound solitude. Which is to say, tonight I depart for the metropolis to the east — our own Los Angeles, the city of angels. I entrust you to the benign generosity of your brother, Frank Scarpi, who is, as the phrase has it, a good family man (sic!). I am penniless but I urge you in no uncertain terms to cease your cerebral anxiety about my destiny, for truly it lies in the palm of the immortal gods. I have made the lamentable discovery over a period of years that living with you and Mona is deleterious to the high and magnanimous purpose of Art, and I repeat to you in no uncertain terms that I am an artist, a creator beyond question. And, per se, the fumbling fulminations of cerebration and intellect find little fruition in the debauched, distorted hegemony that we poor mortals, for lack of a better and more concise terminology, call home. In no uncertain terms I give you my love and blessing, and I swear to my sincerity, when I say in no uncertain terms that I not only forgive you for what has ruefully transpired this night, but for all other nights. Ergo, I assume in no uncertain terms that you will reciprocate in kindred fashion. May I say in conclusion that I have much to thank you for, O woman who breathed the breath of life into my brain of destiny? Aye, it is, it is. Signed. Arturo Gabriel Bandini. Suitcase in hand, I walked down to the depot. There was a ten-minute wait for the midnight train for Los Angeles. I sat down and began to think about the new novel.

Thurman asked, “Are you born again?” Reacher said, “Once was enough for me.” “I’m serious.” “So am I.” “You should think about it.” “My father used to say, ‘Why be born again when you can just grow up?’” “Is he no longer with us?” “He died a long time ago.” “He’s in the other place then, with an attitude like that.” “He’s in a hole in the ground in Arlington Cemetery.” “Another veteran?” “Marine.” “Thank you for his service.” “Don’t thank me, I had nothing to do with it.” Thurman said, “You should think about getting your life in order, you know, before it’s too late. Something might happen. The Book of Revelations says ‘The time is at hand.’” “As it has every day since it was written nearly 2000 years ago. Why would it be true now, when it wasn’t before?” “There are signs,” Thurman said, “And the possibility of precipitating events.” He said it primly and smugly, and with a degree of certainty, as if he had regular access to privilieged, insider information. Reacher said nothing in reply. They drove on past a small group of tired men, wrestling with a mountain of tangled steel. Their backs were bent and their shoulders were slumped. Not yet 8 o’clock in the morning, Reacher thought. More than 10 hours still to go. “God watches over them.” “You sure?” “He tells me so.” “Does he watch over you, too?” “He knows what I do.” “Does he approve?” “He tells me so.” “Then why is there a lightning rod on your church?

Burnout at its deepest level is not the result of some train wreck of examinations, long call shifts, or poor clinical evaluations. It is the sum total of hundreds and thousands of tiny betrayals of purpose, each one so minute that it hardly attracts notice. When a great ship steams across the ocean, even tiny ripples can accumulate over time, precipitating a dramatic shift in course. There are many Tertius Lydgates, male and female, inhabiting the lecture halls, laboratories, and clinics of today’s medical schools. Like latter-day Lydgates, many of them eventually find themselves expressing amazement and disgust at how far they have veered from their primary purpose.

A ludicrous boyish hope flared that someone would come o help him, and, carefully, he extinguished it. Since the age of thirteen, there had been no rescuer, for his brother was dead. He wondered if was going to be possible to salvage some dignity in this situation, and cancelled that though at soon as it came. This was not going to be dignified. He thought that if things got very bad, it was within his capabilities to precipitate the end. Govart would not be difficult to provoke into lethal violence. At all.

There arose a wild, impetuous, precipitate, mad inexorable, furious, dark, lacerating, merciless, combative, contentious badb, which was shrieking and fluttering over their heads. And there arose also the satyrs, and sprites, and the maniacs of the valleys, and the witches, and goblins, and owls, and destroying demons of the air and firmament, and the demoniac phantom host; and they were inciting and sustaining valour and battle with them.

We are marching in a compact group along a precipitous and difficult path, firmly holding each other by the hand. We are surrounded on all sides by enemies, and we have to advance almost constantly under their fire. We have combined, by a freely adopted decision, for the purpose of fighting the enemy, and not of retreating into the neighbouring marsh, the inhabitants of which, from the very outset, have reproached us with having separated ourselves into an exclusive group and with having chosen the path of struggle instead of the path of conciliation. And now some among us begin to cry out: Let us go into the marsh! And when we begin to shame them, they retort: What backward people you are! Are you not ashamed to deny us the liberty to invite you to take a better road! Oh, yes, gentlemen! You are free not only to invite us, but to go yourselves wherever you will, even into the marsh. In fact, we think that the marsh is your proper place, and we are prepared to render you every assistance to get there. Only let go of our hands, don't clutch at us and don't besmirch the grand word freedom, for we too are "free" to go where we please, free to fight not only against the marsh, but also against those who are turning towards the marsh!

Why are you so hard on yourself? I love you just the way you are, with your withered coat and wet scarf dangling like a spotless chandelier. The snow banks in Montreal are high, but I can see your trace, and silent grace and tin cup through the paned window. The precipitation melts your face, distorting your expression through the aged glass; broken, when I threw ancient stones to get your attention as a child. I wanted a friend. The honest kind.

I like to be tired. In some ways, that’s the point of what I do. I don’t want to be thinking when I go to bed, or, if there is some residue from the day, I want it to drain out and precipitate me into nothingness. I’ve always enjoyed the idea of nonexistence. I view pets with extraordinary suspicion: we need to stay out of their lives. I saw a woman fish a little dog out of her purse once, and it bothered me for a year. It’s not that there’s anything wrong with my ability to communicate: I have a cell phone, but I only use it to call out.

A fisherman in the month of May stood angling on the bank of the Thames with an artificial fly. He threw his bait with so much art, that a young trout was rushing toward it, when she was prevented by her mother. “Never,” said she, “my child, be too precipitate, where there is a possibility of danger. Take due time to consider, before you risk an action that may be fatal. How know you whether yon appearance be indeed a fly, or the snare of an enemy? Let someone else make the experiment before you. If it be a fly, he will very probably elude the first attack: and the second may be made, if not with success, at least with safety.” She had no sooner spoken, than a gudgeon seized the pretended fly, and became an example to the giddy daughter of the importance of her mother’s counsel.   FABLES, ROBERT DODSLEY, 1703-1764

All lives are difficult; what makes some of them fulfilled as well is the manner in which pains have been met. Every pain is an indistinct signal that something is wrong, which may engender either a good or bad result depending on the sagacity and strength of mind of the sufferer. Anxiety may precipitate panic, or an accurate analysis of what is amiss. A sense of injustice may lead to murder, or to a ground-breaking work of economic theory. Envy may lead to bitterness, or to a decision to compete with a rival and the production of a masterpiece. As

A wound gives strange dignity to him who bears it. Well men shy from his new and terrible majesty. It is as if the wounded man's hand is upon the curtain which hangs before the revelations of all existence - the meaning of ants, potentates, wars, cities, sunshine, snow, a feather dropped from a bird's wing; and the power of it sheds radiance upon a bloody form, and makes the other men understand sometimes that they are little. His comrades look at him with large eyes thoughtfully. Moreover, they fear vaguely that the weight of a finger upon him might send him headlong, precipitate the tragedy, hurl him at once into the dim, gray unknown. ("An Episode Of War")

Not even much survives as memory. Many of the most notable names of the summer—Richard Byrd, Sacco and Vanzetti, Gene Tunney, even Charles Lindbergh—are rarely encountered now, and most of the others are never heard at all. So it is perhaps worth pausing for a moment to remember just some of the things that happened that summer: Babe Ruth hit sixty home runs. The Federal Reserve made the mistake that precipitated the stock market crash. Al Capone enjoyed his last summer of eminence. The Jazz Singer was filmed. Television was created. Radio came of age. Sacco and Vanzetti were executed. President Coolidge chose not to run. Work began on Mount Rushmore. The Mississippi flooded as it never had before. A madman in Michigan blew up a school and killed forty-four people in the worst slaughter of children in American history. Henry Ford stopped making the Model T and promised to stop insulting Jews. And a kid from Minnesota flew across an ocean and captivated the planet in a way it had never been captivated before. Whatever else it was, it was one hell of a summer.

In every area of life there's nothing but chaos. Wherever we turn there's chaos, in the sciences there's chaos, in politics, it's chaos, whatever we do, it's all chaotic, wherever we look, purely chaotic conditions, chaotic conditions are all we ever have to deal with. Because everything is being done precipitately, in a rush. In such a time of precipitateness and overhastiness and the consequent chaotic conditions a thinking man should never act precipitately or overhastily in anything that concerns him, but every single one of us constantly acts precipitately, overhastily, in every way.

The universe had once been bright, too. For a short time after the big bang, all matter existed in the form of light, and only after the universe turned to burnt ash did heavier elements precipitate out of the darkness and form planets and life. Darkness was the mother of life and of civilization. On Earth, an avalanche of curses and abuse rolled out into space toward Blue Space and Bronze Age, but the two ships made no reply. They cut off all contact with the Solar System, for to those two worlds, the Earth was already dead. The two dark ships became one with the darkness, separated by the Solar System and drifting further apart. Carrying with them the entirety of human thoughts and memories, and embracing all of the Earth’s glory and dreams, they quietly disappeared into the eternal night.

The desire to make art begins early. Among the very young this is encouraged (or at least indulged as harmless) but the push toward a 'serious' education soon exacts a heavy toll on dreams and fantasies....Yet for some the desire persists, and sooner or later must be addressed. And with good reason: your desire to make art -- beautiful or meaningful or emotive art -- is integral to your sense of who you are. Life and Art, once entwined, can quickly become inseparable; at age ninety Frank Lloyd Wright was still designing, Imogen Cunningham still photographing, Stravinsky still composing, Picasso still painting. But if making art gives substance to your sense of self, the corresponding fear is that you're not up to the task -- that you can't do it, or can't do it well, or can't do it again; or that you're not a real artist, or not a good artist, or have no talent, or have nothing to say. The line between the artist and his/her work is a fine one at best, and for the artist it feels (quite naturally) like there is no such line. Making art can feel dangerous and revealing. Making art is dangerous and revealing. Making art precipitates self-doubt, stirring deep waters that lay between what you know you should be, and what you fear you might be. For many people, that alone is enough to prevent their ever getting started at all -- and for those who do, trouble isn't long in coming. Doubts, in fact, soon rise in swarms: "I am not an artist -- I am a phony. I have nothing worth saying. I'm not sure what I'm doing. Other people are better than I am. I'm only a [student/physicist/mother/whatever]. I've never had a real exhibit. No one understands my work. No one likes my work. I'm no good. Yet viewed objectively, these fears obviously have less to do with art than they do with the artist. And even less to do with the individual artworks. After all, in making art you bring your highest skills to bear upon the materials and ideas you most care about. Art is a high calling -- fears are coincidental. Coincidental, sneaky and disruptive, we might add, disguising themselves variously as laziness, resistance to deadlines, irritation with materials or surroundings, distraction over the achievements of others -- indeed anything that keeps you from giving your work your best shot. What separates artists from ex-artists is that those who challenge their fears, continue; those who don't, quit. Each step in the artmaking process puts that issue to the test.

Time and again the thought comes to my mind of the dark condition Love imparts to me; then the pity of it strikes me, and I ask: “Could ever anyone have felt the same?” For Love’s attack is so precipitous that life itself all but abandons me: nothing survives except one lonely spirit, allowed to live because it speaks of you. With hope of help to come I gather courage, and deathly languid, drained of all defenses, I come to you expecting to be healed; and if I raise my eyes to look at you, within my heart a tremor starts to spread, driving out life, stopping my pulses’ beat.

Looking at the Jury and the turbulent audience, he might have thought that the usual order of things was reversed, and that the felons were trying the honest men. The lowest, cruelest, and worst populace of a city, never without its quantity of low, cruel, and bad, were the directing spirits of the scene: noisily commenting, applauding, disapproving, anticipating, and precipitating the result, without a check. Of the men, the greater part were armed in various ways; of the women, some wore knives, some daggers, some ate and drank as they looked on, many knitted. Among these last, was one, with a spare piece of knitting under her arm as she worked.

Right now I am like the unborn baby in the womb, knowing nothing except the comforting warmth of the amniotic fluid in which I swim, the comforting nourishment entering my body from a source I cannot see or understand. My whole being comes from an unseen, unknown nurturer. By that nurturer I am totally loved and protected, and that love is forever. It does not end when I am precipitated out of the safe waters of the womb into the unsafe world. It will. It end when I breathe my last, mortal breath. That love manifested itself joyously in the creation of the universe, became particular for us in Jesus, and will show itself most gloriously in the Second Coming. We need not fear.

He did not know how wide a country, arid and precipitous, must be crossed before the traveller through life comes to an acceptance of reality. It is an illusion that youth is happy, an illusion of those who have lost it; but the young know they are wretched, for they are full of the truthless ideals which have been instilled into them, and each time they come in contact with the real they are bruised and wounded. It looks as if they were victims of a conspiracy; for the books they read, ideal by the necessity of selection, and the conversation of their elders, who look back upon the past through a rosy haze of forgetfulness, prepare them for an unreal life. They must discover for themselves that all they have read and all they have been told are lies, lies, lies; and each discovery is another nail driven into the body on the cross of life. The strange thing is that each one who has gone through that bitter disillusionment adds to it in his turn, unconsciously, by the power within him which is stronger than himself.

...if in the heat of the dispute he insists and asks, 'Am I not the master of throwing myself out of the window?' I shall answer him, no; that whilst he preserves his reason there is no probability that the desire of proving his free agency, will become a motive sufficiently powerful to make him sacrifice his life to the attempt: if, notwithstanding this, to prove he is a free agent, he should actually precipitate himself from the window, it would not be a sufficient warranty to conclude he acted freely, but rather that it was the violence of his temperament which spurred him on to this folly. Madness is a state, that depends upon the heat of the blood, not upon the will. A fanatic or a hero, braves death as necessarily as a more phlegmatic man or a coward flies from it.

Logotherapy bases its technique called “paradoxical intention” on the twofold fact that fear brings about that which one is afraid of, and that hyper-intention makes impossible what one wishes. In German I described paradoxical intention as early as 1939.11 In this approach the phobic patient is invited to intend, even if only for a moment, precisely that which he fears. Let me recall a case. A young physician consulted me because of his fear of perspiring. Whenever he expected an outbreak of perspiration, this anticipatory anxiety was enough to precipitate excessive sweating. In order to cut this circle formation I advised the patient, in the event that sweating should recur, to resolve deliberately to show people how much he could sweat. A week later he returned to report that whenever he met anyone who triggered his anticipatory anxiety, he said to himself, “I only sweated out a quart before, but now I’m going to pour at least ten quarts!” The result was that, after suffering from his phobia for four years, he was able, after a single session, to free himself permanently of it within one week. The reader will note that this procedure consists of a reversal of the patient’s attitude, inasmuch as his fear is replaced by a paradoxical wish. By this treatment, the wind is taken out of the sails of the anxiety. Such a procedure, however, must make use of the specifically human capacity for self-detachment inherent in a sense of humor. This basic capacity to detach one from oneself is actualized whenever the logotherapeutic technique called paradoxical intention is applied. At the same time, the patient is enabled to put himself at a distance from his own neurosis. A statement consistent with this is found in Gordon W. Allport’s book, The Individual and His Religion: “The neurotic who learns to laugh at himself may be on the way to self-management, perhaps to cure.”12 Paradoxical intention is the empirical validation and clinical application of Allport’s statement.

War is Man’s greatest fall from grace, of course, especially perhaps when we feel a moral imperative to fight it and find ourselves twisted into ethical knots. We can never doubt (ever) the courage of those men in the Halifaxes and Stirlings and Lancasters but the bombing war was undoubtedly a brutish affair, a crude method employing a blunt weapon, continually hampered by the weather and lack of technology (despite massive advances that war always precipitates). The large gap between what was claimed for the results of the bombing campaign and what was actually achieved was never fully understood at the time, and certainly not, I suspect, by those men flying the bombers.

Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind. Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed. The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it. When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.

...then he comes to the brink of a precipitous fall; that is, he comes to the point where he himself will have to be taken as standing-reserve. Meanwhile man, precisely as the one so threatened, exalts himself to the posture of lord of the earth. In this way the impression comes to prevail that everything man encounters exists only insofar as it is his construct. This illusion gives rise in turn to one final delusion: It seems as though man everywhere and always encounters only himself... In truth, however, precisely nowhere does man today any longer encounter himself, i.e. his essence. Man stands so decisively in attendance on the challenging-forth of Enframing that he does not apprehend Enframing as a claim, that he fails to see himself as the one spoken to, and hence also fails in every way to hear in what respect he ek-sists, from out of his essence, in the realm of an exhortation or address, and thus can never encounter only himself.

The majority of men is composed of two classes, for neither of which would this be at all a befitting resolution: in the first place, of those who with more than a due confidence in their own powers, are precipitate in their judgments and want the patience requisite for orderly and circumspect thinking; whence it happens, that if men of this class once take the liberty to doubt of their accustomed opinions, and quit the beaten highway, they will never be able to thread the byway that would lead them by a shorter course, and will lose themselves and continue to wander for life; in the second place, of those who, possessed of sufficient sense or modesty to determine that there are others who excel them in the power of discriminating between truth and error, and by whom they may be instructed, ought rather to content themselves with the opinions of such than trust for more correct to their own reason.

There,' said Wednesday, 'is one who "does not have the faith and will not have the fun". Chesterton. Pagan indeed. So. Shall we go out onto the street, Easter my dear, and repeat the exercise? Find out how many passers-by know that their Easter festival takes its name from Eostre of the Dawn? Let's see - I have it. We shall ask a hundred people. For every one that knows the truth, you may cut off one of my fingers, and when I run out of them, toes; for every twenty who don't know you spend a night making love to me. And the odds are certainly in your favour here - this is San Francisco, after all. There are heathens and pagans and Wiccans aplenty on these precipitous streets.

For example, the number of patients admitted to our ward declined precipitously during the first days of the Gulf War and during the European soccer championships. People were too absorbed for a time in affairs other than their own – albeit by the proxy of television – to contemplate suicide. The boredom of self-absorption is thus one of the promoters of attempted suicide, and being attached to a cardiac monitor for a time or having an intravenous infusion in one’s arm helps to relieve it. I’m treated, therefore I am. Patterns

Now, I did know a certain young lady of the 'romantic' generation of not so long ago who, after being mysteriously in love for several years with a certain gentleman whom she could have married at any time without the least difficulty, suddenly broke off their relationship, inventing for herself all manner of insurmountable obstacles, and one stormy night plunged from a high, precipitous cliff into a fairly deep and fast-flowing river, where she perished from her own caprice solely through her attempt to imitate Shakespeare's Ophelia, for, had the precipice, which she had long before singled out and been compulsively drawn to, been less picturesque, and had there been only a prosaically flat bank in its stead, perhaps there would have been no suicide at all.

We ride too high on deceptive notions of power and security and control and then when it all comes crashing down on us the low is made deeper by the high. By its precipitousness, but also by the humiliation you feel for having failed to see the plummet coming. . . . Lulled by years of relative peace and prosperity we settle into micromanaging our lives with our fancy technologies and custom interest rates and eleven different kinds of milk, and this leads to a certain inwardness, an unchecked narrowing of perspective, the vague expectation that even if we don't earn them and nurture them the truly essential amenities will endure forever as they are. We trust that someone else is looking after the civil liberties shop, so we don't have to. Our military might is unmatched and in any case the madness is at least an ocean away. And then all of a sudden we look up from ordering paper towels online to find ourselves delivered right into the madness. And we wonder: How did this happen? What was I doing when this was in the works? Is it too late to think about it now? . . .

Count Ayakura’s abstraction persisted. He believed that only a vulgar mentality was willing to acknowledge the possibility of catastrophe. He felt that taking naps was much more beneficial than confronting catastrophes. However precipitous the future might seem, he learned from the game of kemari that the ball must always come down. There was no call for consternation. Grief and rage, along with other outbursts of passion, were mistakes easily committed by a mind lacking in refinement. And the Count was certainly not a man who lacked refinement. Just let matters slide. How much better to accept each sweet drop of the honey that was Time, than to stoop to the vulgarity latent in every decision. However grave the matter at hand might be, if one neglected it for long enough, the act of neglect itself would begin to affect the situation, and someone else would emerge as an ally. Such was Count Ayakura’s version of political theory.

Fawcett also shared with me a passion for words and we would trawl the dictionary together and simply howl and wriggle with delight at the existence of such splendours as ‘strobile’ and ‘magniloquent’, daring and double-daring each other to use them to masters in lessons without giggling. ‘Strobile’ was a tricky one to insert naturally into conversation, since it means a kind of fir-cone, but magniloquent I did manage. I, being I, went always that little bit too far of course. There was one master who had berated me in a lesson for some tautology or other. He, as what human being wouldn’t when confronted with a lippy verbal show-off like me, delighted in seizing on opportunities to put me down. He was not, however, an English teacher, nor was he necessarily the brightest man in the world. ‘So, Fry. “A lemon yellow colour” is precipitated in your test tube is it? I think you will find, Fry, that we all know that lemons are yellow and that yellow is a colour. Try not to use thee words where one will do. Hm?’ I smarted under this, but got my revenge a week or so later. ‘Well, Fry? It’s a simple enough question. What is titration?’ ‘Well, sir…, it’s a process whereby…’ ‘Come on, come on. Either you know or you don’t.’ ‘Sorry sir, I am anxious to avoid pleonasm, but I think…’ ‘Anxious to avoid what?’ ‘Pleonasm, sir.’ ‘And what do you mean by that?’ ‘I’m sorry, sir. I meant that I had no wish to be sesquipedalian.’ ‘What?’ ‘Sesquipedalian, sir.’ ‘What are you talking about?’ I allowed a note of confusion and bewilderment to enter my voice. ‘I didn’t want to be sesquipedalian, sir! You know, pleonastic.’ ‘Look, if you’ve got something to say to me, say it. What is this pleonastic nonsense?’ ‘It means sir, using more words in a sentence than are necessary. I was anxious to avoid being tautologous, repetitive or superfluous.’ ‘Well why on earth didn’t you say so?’ ‘I’m sorry, sir. I’ll remember in future, sir.’ I stood up and turned round to face the whole form, my hand on my heart. ‘I solemnly promise in future to help sir out by using seven words where one will do. I solemnly promise to be as pleonastic, prolix and sesquipedalian as he could possibly wish.’ It is a mark of the man’s fundamental good nature that he didn’t whip out a knife there and then, slit my throat from ear to ear and trample on my body in hobnailed boots. The look he gave me showed that he came damned close to considering the idea.

We are the center. In each of our minds - some may call it arrogance, or selfishness - we are the center, and all the world moves about us, and for us, and because of us. This is the paradox of community, the one and the whole, the desires of the one often in direct conflict with the needs of the whole. Who among us has not wondered if all the world is no more than a personal dream? I do not believe that such thoughts are arrogant or selfish. It is simply a matter of perception; we can empathize with someone else, but we cannot truly see the world as another person sees it, or judge events as they affect the mind and the heart of another, even a friend. But we must try. For the sake of all the world, we must try. This is the test of altruism, the most basic and undeniable ingredient for society. Therein lies the paradox, for ultimately, logically, we each must care more about ourselves than about others, and yet, if, as rational beings we follow that logical course, we place our needs and desires above the needs of our society, and then there is no community. I come from Menzoberranzan, city of drow, city of self. I have seen that way of selfishness. I have seen it fail miserably. When self-indulgence rules, then all the community loses, and in the end, those striving for personal gains are left with nothing of any real value. Because everything of value that we will know in this life comes from our relationships with those around us. Because there is nothing material that measures against the intangibles of love and friendship. Thus, we must overcome that selfishness and we must try, we must care. I saw this truth plainly following the attack on Captain Deudermont in Watership. My first inclination was to believe that my past had precipitated the trouble, that my life course had again brought pain to a friend. I could not bear this thought. I felt old and I felt tired. Subsequently learning that the trouble was possibly brought on by Deudermont's old enemies, not my own, gave me more heart for the fight. Why is that? The danger to me was no less, nor was the danger to Deudermont, or to Catti-brie or any of the others about us. Yet my emotions were real, very real, and I recognized and understood them, if not their source. Now, in reflection, I recognize that source, and take pride in it. I have seen the failure of self-indulgence; I have run from such a world. I would rather die because of Deudermont's past than have him die because of my own. I would suffer the physical pains, even the end of my life. Better that than watch one I love suffer and die because of me. I would rather have my physical heart torn from my chest, than have my heart of hearts, the essence of love, the empathy and the need to belong to something bigger than my corporeal form, destroyed. They are a curious thing, these emotions. How they fly in the face of logic, how they overrule the most basic instincts. Because, in the measure of time, in the measure of humanity, we sense those self-indulgent instincts to be a weakness, we sense that the needs of the community must outweigh the desires of the one. Only when we admit to our failures and recognize our weaknesses can we rise above them. Together.

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

Scholars discern motions in history & formulate these motions into rules that govern the rises & falls of civilizations. My belief runs contrary, however. To wit: history admits no rules, only outcomes. What precipitates outcomes? Vicious acts & virtuous acts. What precipitates acts? Belief. Belief is both prize & battlefield, within the mind & in the mind's mirror, the world. If we believe humanity is a ladder of tribes, a colosseum of confrontation, exploitation & bestiality, such a humanity is surely brought into being, & history's Horroxes, Boerhaaves & Gooses shall prevail. You & I, the moneyed, the privileged, the fortunate, shall not fare so badly in this world, provided our luck holds. What of it if our consciences itch? Why undermine the dominance of our race, our gunships, our heritage & our legacy? Why fight the 'natural' (oh, weaselly word!) order of things? Why? Because of this: -- one fine day, a purely predatory world shall consume itself. Yes, the devil shall take the hindmost until the foremost is the hindmost. In an individual, selfishness uglifies the soul; for the human species, selfishness is extinction. Is this the entropy written in our nature? If we believe that humanity may transcend tooth & claw, if we believe divers [sic] races & creeds can share this world as peaceably as the orphans share their candlenut tree, if we believe leaders must be just, violence muzzled, power accountable & the riches of the Earth & its Oceans shared equitably, such a world will come to pass. I am not deceived. It is the hardest of worlds to make real. Tortuous advances won over generations can be lost by a single stroke of a myopic president's pen or a vainglorious general's sword. A life spent shaping a world I want Jackson to inherit, not one I fear Jackson shall inherit, this strikes me as a life worth the living. Upon my return to San Francisco, I shall pledge myself to the Abolitionist cause, because I owe my life to a self-freed slave & because I must begin somewhere. I hear my father-in-law's response. 'Oho, fine, Whiggish sentiments, Adam. But don't tell me about justice! Ride to Tennessee on an ass & convince the red-necks that they are merely white-washed negroes & their negroes are black-washed Whites! Sail to the Old World, tell 'em their imperial slaves' rights are as inalienable as the Queen of Belgium's! Oh, you'll grow hoarse, poor & grey in caucuses! You'll be spat on, shot at, lynched, pacified with medals, spurned by backwoodsmen! Crucified! Naïve, dreaming Adam. He who would do battle with the many-headed hydra of human nature must pay a world of pain & his family must pay along with him! & only as you gasp your dying breath shall you understand, your life amounted to no more than one drop in a limitless ocean!' Yet what is any ocean but a multitude of drops?

Even with the questions and worries that flooded her, Lillian was overcome with sudden exhaustion. The waking nightmare had come to a precipitate end, and it seemed that for now there was nothing more she could do. She waited docilely, her cheek resting against the steady support of Marcus’s shoulder, only half hearing the conversation that ensued. “… have to find St. Vincent…” Marcus was saying. “No,” Simon Hunt said emphatically, “I’ll find St. Vincent. You take care of Miss Bowman.” “We need privacy.” “I believe there is a small room nearby— more of a vestibule, actually…” But Hunt’s voice trailed away, and Lillian became aware of a new, ferocious tension in Marcus’s body. With a lethal shift of his muscles, he turned to glance in the direction of the staircase. St. Vincent was descending, having entered the rented room from the other side of the inn and found it empty. Stopping midway down the stairs, St. Vincent took in the curious tableau before him… the clusters of bewildered onlookers, the affronted innkeeper… and the Earl of Westcliff, who stared at him with avid bloodlust. The entire inn fell silent during that chilling moment, so that Westcliff’s quiet snarl was clearly audible. “By God, I’m going to butcher you.” Dazedly Lillian murmured, “Marcus, wait—” She was shoved unceremoniously at Simon Hunt, who caught her reflexively as Marcus ran full-bore toward the stairs. Instead of skirting around the banister, Marcus vaulted the railings and landed on the steps like a cat. There was a blur of movement as St. Vincent attempted a strategic retreat, but Marcus flung himself upward, catching his legs and dragging him down. They grappled, cursed, and exchanged punishing blows, until St. Vincent aimed a kick at Marcus’s head. Rolling to avoid the blow of his heavy boot, Marcus was forced to release him temporarily. The viscount lurched up the stairs, and Marcus sprang after him. Soon they were both out of sight. A crowd of enthusiastic men followed, shouting advice, exchanging odds, and exclaiming in excitement over the spectacle of a pair of noblemen fighting like spurred roosters. White-faced, Lillian glanced at Simon Hunt, who wore a faint smile. “Aren’t you going to help him?” she demanded. “Oh no. Westcliff would never forgive me for interrupting. It’s his first tavern brawl.” Hunt’s gaze flickered over Lillian in friendly assessment. She swayed a little, and he placed a large hand on the center of her back and guided her to the nearby grouping of chairs. A cacophony of noise drifted from upstairs. There were heavy thudding sounds that caused the entire building to shake, followed by the noises of furniture breaking and glass shattering. “Now,” Hunt said, ignoring the tumult, “if I may have a look at that remaining handcuff, I may be able to do something about it.

[The Devil] "This legend is about paradise. There was, they say, a certain thinker and philospher here on your earth, who 'rejected all--laws, conscience faith, and, above all, the future life. He died and thought he'd go straight into darkness and death, but no--there was the future life before him. He was amazed and indignant. 'This,' he said, 'goes against my convictions.' So for that he was sentenced...I mean, you see, I beg your pardon, I'm repeating what I heard, it's just a legend...you see, he was sentenced to walk in darkness a quadrillion kilometers (we also use kilometers now), and once he finished that quadrillion, the doors of paradise would be open to him and he would be forgiven everything...Well, so this man sentenced to the quadrillion stood a while, looked, and then lay down across the road: 'I dont want to go, I refuse to go on principle!' Take the soul of an enlightened Russian atheist and mix it with the soul of the prophet Jonah, who sulked in the belly of a whale for three days and three nights--you'll get the character of this thinker lying in the road...He lay there for nearly a thousand years, and then got up and started walking." "What an ass!" Ivan exclaimed, bursting into nervous laughter, still apparently trying hard to figure something out. "isn't it all the same whether he lies there forever or walks a quadrillion kilometers? It must be about a billion years' walk!" "Much more, even. If we had a pencil and paper, we could work it out. But he arrived long ago, and this is where the anecdote begins." "Arrived! But where did he get a billion years?" "You keep thinking about our present earth! But our present earth may have repeated itself a billion times; it died out, lets say, got covered with ice, cracked, fell to pieces, broke down into its original components, again there were the waters above the firmament, then again a comet, again the sun, again the earth from the sun--all this development may already have been repeated an infinite number of times, and always in the same way, to the last detail. A most unspeakable bore... "Go on, what happened when he arrived?" "The moment the doors of paradise were opened and he went in, before he had even been there two seconds--and that by the watch--before he had been there two seconds, he exclaimed that for those two seconds it would be worth walking not just a quadrillion kilometers, but a quadrillion quadrillion, even raised to the quadrillionth power! In short, he sang 'Hosannah' and oversweetened it so much that some persons there, of a nobler cast of mind, did not even want to shake hands with him at first: he jumped over to the conservatives a bit too precipitously. The Russian character. I repeat: it's a legend.

The earliest storytellers were magi, seers, bards, griots, shamans. They were, it would seem, as old as time, and as terrifying to gaze upon as the mysteries with which they wrestled. They wrestled with mysteries and transformed them into myths which coded the world and helped the community to live through one more darkness, with eyes wide open and hearts set alight. "I can see them now, the old masters. I can see them standing on the other side of the flames, speaking in the voices of lions, or thunder, or monsters, or heroes, heroines, or the earth, or fire itself -- for they had to contain all voices within them, had to be all things and nothing. They had to have the ability to become lightning, to become a future homeland, to be the dreaded guide to the fabled land where the community will settle and fructify. They had to be able to fight in advance all the demons they would encounter, and summon up all the courage needed on the way, to prophesy about all the requisite qualities that would ensure their arrival at the dreamt-of land. "The old masters had to be able to tell stories that would make sleep possible on those inhuman nights, stories that would counter terror with enchantment, or with a greater terror. I can see them, beyond the flames, telling of a hero's battle with a fabulous beast -- the beast that is in the hero." "The storyteller's art changed through the ages. From battling dread in word and incantations before their people did in reality, they became the repositories of the people's wisdom and follies. Often, conscripted by kings, they became the memory of a people's origins, and carried with them the long line of ancestries and lineages. Most important of all, they were the living libraries, the keepers of legends and lore. They knew the causes and mutations of things, the herbs, trees, plants, cures for diseases, causes for wars, causes of victory, the ways in which victory often precipitates defeat, or defeat victory, the lineages of gods, the rites humans have to perform to the gods. They knew of follies and restitutions, were advocates of new and old ways of being, were custodians of culture, recorders of change." "These old storytellers were the true magicians. They were humanity's truest friends and most reliable guides. Their role was both simple and demanding. They had to go down deep into the seeds of time, into the dreams of their people, into the unconscious, into the uncharted fears, and bring shapes and moods back up into the light. They had to battle with monsters before they told us about them. They had to see clearly." "They risked their sanity and their consciousness in the service of dreaming better futures. They risked madness, or being unmoored in the wild realms of the interspaces, or being devoured by the unexpected demons of the communal imagination." "And I think that now, in our age, in the mid-ocean of our days, with certainties collapsing around us, and with no beliefs by which to steer our way through the dark descending nights ahead -- I think that now we need those fictional old bards and fearless storytellers, those seers. We need their magic, their courage, their love, and their fire more than ever before. It is precisely in a fractured, broken age that we need mystery and a reawoken sense of wonder. We need them to be whole again.

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

He was incredibly and unbearably beautiful. There was no other way for her to adequately describe it to herself. It was beyond being just handsome. Handsome was a common masculine adjective, limited in its scope. This man was honestly beautiful. His facial features were so very elegant, taking the term noble to the extreme. Dark brows winged up over dark eyes, both of indeterminate color in the shadows of the night. So dramatic, but then so belied by the ridiculous childlike length of lush lashes. His magnificent eyes were lit with a soft, smoldering light of amusement as his sensual mouth was lifting up at the corner in a smile she could only call sinful. “How did you . . . but that’s . . . you couldn’t possibly!” she spluttered, her hands opening and closing reflexively on his lapels. “I did. It is not. And apparently, I could.” He was smiling broadly now, and Isabella was certain she was the cause of some unseen bit of amusement. She glowered at him, completely forgetting he’d just saved her neck. Literally. “I’m so glad you find this so entertaining!” Jacob couldn’t help his growing smile. She was so focused on him that she hadn’t realized they were still a good ten feet off the ground and floating at the exact spot where he’d met her precipitous fall. That was for the best, he thought, sinking down to the pavement while she was distracted by the taunt of his amusement. He was going to have enough trouble as it was explaining how he’d managed to catch a woman hurtling to her death from five stories up.

I wish I could answer your question. All I can say is that all of us, humans, witches, bears, are engaged in a war already, although not all of us know it. Whether you find danger on Svalbard or whether you fly off unharmed, you are a recruit, under arms, a soldier." "Well, that seems kinda precipitate. Seems to me a man should have a choice whether to take up arms or not." "We have no more choice in that than in whether or not to be born." "Oh, I like choice, though," he said. "I like choosing the jobs I take and the places I go and the food I eat and the companions I sit and yarn with. Don't you wish for a choice once in a while ?" She considered, and then said, "Perhaps we don't mean the same thing by choice, Mr. Scoresby. Witches own nothing, so we're not interested in preserving value or making profits, and as for the choice between one thing and another, when you live for many hundreds of years, you know that every opportunity will come again. We have different needs. You have to repair your balloon and keep it in good condition, and that takes time and trouble, I see that; but for us to fly, all we have to do is tear off a branch of cloud-pine; any will do, and there are plenty more. We don't feel cold, so we need no warm clothes. We have no means of exchange apart from mutual aid. If a witch needs something, another witch will give it to her. If there is a war to be fought, we don't consider cost one of the factors in deciding whether or not it is right to fight. Nor do we have any notion of honor, as bears do, for instance. An insult to a bear is a deadly thing. To us... inconceivable. How could you insult a witch? What would it matter if you did?" "Well, I'm kinda with you on that. Sticks and stones, I'll break yer bones, but names ain't worth a quarrel. But ma'am, you see my dilemma, I hope. I'm a simple aeronaut, and I'd like to end my days in comfort. Buy a little farm, a few head of cattle, some horses...Nothing grand, you notice. No palace or slaves or heaps of gold. Just the evening wind over the sage, and a ceegar, and a glass of bourbon whiskey. Now the trouble is, that costs money. So I do my flying in exchange for cash, and after every job I send some gold back to the Wells Fargo Bank, and when I've got enough, ma'am, I'm gonna sell this balloon and book me a passage on a steamer to Port Galveston, and I'll never leave the ground again." "There's another difference between us, Mr. Scoresby. A witch would no sooner give up flying than give up breathing. To fly is to be perfectly ourselves." "I see that, ma'am, and I envy you; but I ain't got your sources of satisfaction. Flying is just a job to me, and I'm just a technician. I might as well be adjusting valves in a gas engine or wiring up anbaric circuits. But I chose it, you see. It was my own free choice. Which is why I find this notion of a war I ain't been told nothing about kinda troubling." "lorek Byrnison's quarrel with his king is part of it too," said the witch. "This child is destined to play a part in that." "You speak of destiny," he said, "as if it was fixed. And I ain't sure I like that any more than a war I'm enlisted in without knowing about it. Where's my free will, if you please? And this child seems to me to have more free will than anyone I ever met. Are you telling me that she's just some kind of clockwork toy wound up and set going on a course she can't change?" "We are all subject to the fates. But we must all act as if we are not, or die of despair. There is a curious prophecy about this child: she is destined to bring about the end of destiny. But she must do so without knowing what she is doing, as if it were her nature and not her destiny to do it. If she's told what she must do, it will all fail; death will sweep through all the worlds; it will be the triumph of despair, forever. The universes will all become nothing more than interlocking machines, blind and empty of thought, feeling, life...

Had she been able to listen to her body, the true Virginia would certainly have spoken up. In order to do so, however, she needed someone to say to her: “Open your eyes! They didn’t protect you when you were in danger of losing your health and your mind, and now they refuse to see what has been done to you. How can you love them so much after all that?” No one offered that kind of support. Nor can anyone stand up to that kind of abuse alone, not even Virginia Woolf. Malcolm Ingram, the noted lecturer in psychological medicine, believed that Woolf’s “mental illness” had nothing to do with her childhood experiences, and her illness was genetically inherited from her family. Here is his opinion as quoted on the Virginia Woolf Web site: As a child she was sexually abused, but the extent and duration is difficult to establish. At worst she may have been sexually harassed and abused from the age of twelve to twenty-one by her [half-]brother George Duckworth, [fourteen] years her senior, and sexually exploited as early as six by her other [half-] brother… It is unlikely that the sexual abuse and her manic-depressive illness are related. However tempting it may be to relate the two, it must be more likely that, whatever her upbringing, her family history and genetic makeup were the determining factors in her mood swings rather than her unhappy childhood [italics added]. More relevant in her childhood experience is the long history of bereavements that punctuated her adolescence and precipitated her first depressions.3 Ingram’s text goes against my own interpretation and ignores a large volume of literature that deals with trauma and the effects of childhood abuse. Here we see how people minimize the importance of information that might cause pain or discomfort—such as childhood abuse—and blame psychiatric disorders on family history instead. Woolf must have felt keen frustration when seemingly intelligent and well-educated people attributed her condition to her mental history, denying the effects of significant childhood experiences. In the eyes of many she remained a woman possessed by “madness.” Nevertheless, the key to her condition lay tantalizingly close to the surface, so easily attainable, and yet neglected. I think that Woolf’s suicide could have been prevented if she had had an enlightened witness with whom she could have shared her feelings about the horrors inflicted on her at such an early age. But there was no one to turn to, and she considered Freud to be the expert on psychic disorders. Here she made a tragic mistake. His writings cast her into a state of severe uncertainty, and she preferred to despair of her own self rather than doubt the great father figure Sigmund Freud, who represented, as did her family, the system of values upheld by society, especially at the time.   UNFORTUNATELY,

On the labour front in 1919 there was an unprecedented number of strikes involving many millions of workers. One of the lager strikes was mounted by the AF of L against the United States Steel Corporation. At that time workers in the steel industry put in an average sixty-eight-hour week for bare subsistence wages. The strike spread to other plants, resulting in considerable violence -- the death of eighteen striking workers, the calling out of troops to disperse picket lines, and so forth. By branding the strikers Bolsheviks and thereby separating them from their public support, the Corporation broke the strike. In Boston, the Police Department went on strike and governor Calvin Coolidge replaced them. In Seattle there was a general strike which precipitated a nationwide 'red scare'. this was the first red scare. Sixteen bombs were found in the New York Post Office just before May Day. The bombs were addressed to men prominent in American life, including John D. Rockefeller and Attorney General Mitchell Palmer. It is not clear today who was responsible for those bombs -- Red terrorists, Black anarchists, or their enemies -- but the effect was the same. Other bombs pooped off all spring, damaging property, killing and maiming innocent people, and the nation responded with an alarm against Reds. It was feared that at in Russia, they were about to take over the country and shove large cocks into everyone's mother. Strike that. The Press exacerbated public feeling. May Day parades in the big cities were attacked by policemen, and soldiers and sailors. The American Legion, just founded, raided IWW headquarters in the State of Washington. Laws against seditious speech were passed in State Legislatures across the country and thousands of people were jailed, including a Socialist Congressman from Milwaukee who was sentenced to twenty years in prison. To say nothing of the Espionage and Sedition Acts of 1917 which took care of thousands more. To say nothing of Eugene V. Debs. On the evening of 2 January 1920, Attorney General Palmer, who had his eye on the White House, organized a Federal raid on Communist Party offices throughout the nation. With his right-hand assistant, J. Edgar Hoover, at his right hand, Palmer effected the arrest of over six thousand people, some Communist aliens, some just aliens, some just Communists, and some neither Communists nor aliens but persons visiting those who had been arrested. Property was confiscated, people chained together, handcuffed, and paraded through the streets (in Boston), or kept in corridors of Federal buildings for eight days without food or proper sanitation (in Detroit). Many historians have noted this phenomenon. The raids made an undoubted contribution to the wave of vigilantism winch broke over the country. The Ku Klux Klan blossomed throughout the South and West. There were night raidings, floggings, public hangings, and burnings. Over seventy Negroes were lynched in 1919, not a few of them war veterans. There were speeches against 'foreign ideologies' and much talk about 'one hundred per cent Americanism'. The teaching of evolution in the schools of Tennessee was outlawed. Elsewhere textbooks were repudiated that were not sufficiently patriotic. New immigration laws made racial distinctions and set stringent quotas. Jews were charged with international conspiracy and Catholics with trying to bring the Pope to America. The country would soon go dry, thus creating large-scale, organized crime in the US. The White Sox threw the Series to the Cincinnati Reds. And the stage was set for the trial of two Italian-born anarchists, N. Sacco and B. Vanzetti, for the alleged murder of a paymaster in South Braintree, Mass. The story of the trial is well known and often noted by historians and need not be recounted here. To nothing of World War II--

DURING the whole of a dull, dark, and soundless day in the autumn of the year, when the clouds hung oppressively low in the heavens, I had been passing alone, on horseback, through a singularly dreary tract of country; and at length found myself, as the shades of the evening drew on, within view of the melancholy House of Usher. I know not how it was; but, with the first glimpse of the building, a sense of insufferable gloom pervaded my spirit. I say insufferable; for the feeling was unrelieved by any of that half-pleasurable, because poetic, sentiment, with which the mind usually receives even the sternest natural images of the desolate or terrible. I looked upon the scene before me—upon the mere house, and the simple landscape features of the domain—upon the bleak walls—upon the vacant eye-like windows—upon a few rank sedges—and upon a few white trunks of decayed trees—with an utter depression of soul which I can compare to no earthly sensation more properly than to the after-dream of the reveler upon opium—the bitter lapse into every-day life—the hideous dropping off of the veil. There was an iciness, a sinking, a sickening of the heart—an unredeemed dreariness of thought which no goading of the imagination could torture into aught of the sublime. What was it—I paused to think—what was it that so unnerved me in the contemplation of the House of Usher? It was a mystery all insoluble; nor could I grapple with the shadowy fancies that crowded upon me as I pondered. I was forced to fall back upon the unsatisfactory conclusion that while, beyond doubt, there are combinations of very simple natural objects which have the power of thus affecting us, still the analysis of this power lies among considerations beyond our depth. It was possible, I reflected, that a mere different arrangement of the particulars of the scene, of the details of the picture, would be sufficient to modify, or perhaps to annihilate its capacity for sorrowful impression; and, acting upon this idea, I reined my horse to the precipitous brink of a black and lurid tarn that lay in unruffled luster by the dwelling, and gazed down—but with a shudder even more thrilling than before—upon the remodeled and inverted images of the gray sedge, and the ghastly tree stems, and the vacant and eye-like windows.