Predicament Quotes

If you don't get what you want, you suffer; if you get what you don't want, you suffer; even when you get exactly what you want, you still suffer because you can't hold on to it forever. Your mind is your predicament. It wants to be free of change. Free of pain, free of the obligations of life and death. But change is law and no amount of pretending will alter that reality.

You can no longer see or identify yourself solely as a member of a tribe, but as a citizen of a nation of one people working toward a common purpose.

When love exists, nothing else matters, not life’s predicaments, not the fury of the years, not a physical winding down or scarcity of opportunity.

There is a story of a woman running away from tigers. She runs and runs and the tigers are getting closer and closer. When she comes to the edge of a cliff, she sees some vines there, so she climbs down and holds on to the vines. Looking down, she sees that there are tigers below her as well. She then notices that a mouse is gnawing away at the vine to which she is clinging. She also sees a beautiful little bunch of strawberries close to her, growing out of a clump of grass. She looks up and she looks down. She looks at the mouse. Then she just takes a strawberry, puts it in her mouth, and enjoys it thoroughly. Tigers above, tigers below. This is actually the predicament that we are always in, in terms of our birth and death. Each moment is just what it is. It might be the only moment of our life; it might be the only strawberry we’ll ever eat. We could get depressed about it, or we could finally appreciate it and delight in the preciousness of every single moment of our life.

Sharon, your wife, uploaded several photos of your urine-peppered toilet on a wives’ forum under the thread title THE IDIOT SATURATED THE TOILET AGAIN, and also under the thread title BAD AIM, A SMALL-DICK PREDICAMENT.

For what then matters is to bear witness to the uniquely human potential at its best, which is to transform a personal tragedy into a triumph, to turn one’s predicament into a human achievement.

Every outcome has its cause, and every predicament has its solution.

Children are not a zoo of entertainingly exotic creatures, but an array of mirrors in which the human predicament leaps out at us.

She was my mother. I couldn't threaten to slap, stab, beat or even name call her. I tried to think of something to scare her into never mentioning the predicament with the Dreamsnatcher again. I'll become a swinger," I said. her eyes bugged. Uptight rearing made her uncomfortable with alternate lifestyles. "That's right. threesomes, foursomes, and more. bones knows about a thousand chicks who'd love to hop into bed with us. It'll be kinky, we'll get out freak on.-

When I look up to the sky between the narrow roofs, it reminds me of you, the one who is far, far away.

Life is a predicament which precedes death.

Cosmic humor, especially about your own predicament, is an important part of your journey.

She kept her face to the floor, moving in her personal oblivion, her sunflower eyes fixed on the predicament of her life we would never understand.

The question we need to ask ourselves is whether there is any place we can stand in ourselves where we can look at all that's happening around us without freaking out, where we can be quiet enough to hear our predicament, and where we can begin to find ways of acting that are at least not contributing to further destabilization.

The terrible predicament of a beautiful girl is that only an experienced womanizer, someone cynical and without scruple, feels up to the challenge. More often than not, she will lose her virginity to some filthy lowlife in what proves to be the first step in an irrevocable decline.

Most people write me off when they see me. They do not know my story. They say I am just an African. They judge me before they get to know me. What they do not know is The pride I have in the blood that runs through my veins; The pride I have in my rich culture and the history of my people; The pride I have in my strong family ties and the deep connection to my community; The pride I have in the African music, African art, and African dance; The pride I have in my name and the meaning behind it. Just as my name has meaning, I too will live my life with meaning. So you think I am nothing? Don’t worry about what I am now, For what I will be, I am gradually becoming. I will raise my head high wherever I go Because of my African pride, And nobody will take that away from me.

Human potential at its best is to transform a tragedy into a personal triumph, to turn one's predicament into a human achievement.

Fiction can show you a different world. It can take you somewhere you've never been. Once you've visited other worlds, like those who ate fairy fruit, you can never be entirely content with the world that you grew up in. Discontent is a good thing: discontented people can modify and improve their worlds, leave them better, leave them different. And while we're on the subject, I'd like to say a few words about escapism. I hear the term bandied about as if it's a bad thing. As if "escapist" fiction is a cheap opiate used by the muddled and the foolish and the deluded, and the only fiction that is worthy, for adults or for children, is mimetic fiction, mirroring the worst of the world the reader finds herself in. If you were trapped in an impossible situation, in an unpleasant place, with people who meant you ill, and someone offered you a temporary escape, why wouldn't you take it? And escapist fiction is just that: fiction that opens a door, shows the sunlight outside, gives you a place to go where you are in control, are with people you want to be with(and books are real places, make no mistake about that); and more importantly, during your escape, books can also give you knowledge about the world and your predicament, give you weapons, give you armour: real things you can take back into your prison. Skills and knowledge and tools you can use to escape for real. As JRR Tolkien reminded us, the only people who inveigh against escape are jailers.

How sad it was, Carmen thought, that you acted awful when you were desperately sad and hurt and wanted to be loved. How tragic then, the way everyone avoided you and tiptoed around you when you really needed them. Carmen knew this vicious predicament as well as anyone in the world. How bitter it felt when you acted badly to everyone and ended up hating yourself the most.

But depression wasn't the word. This was a plunge encompassing sorrow and revulsion far beyond the personal: a sick, drenching nausea at all humanity and human endeavor from the dawn of time. The writhing loathsomeness of the biological order. Old age, sickness, death. No escape for anyone. Even the beautiful ones were like soft fruit about to spoil. And yet somehow people still kept fucking and breeding and popping out new fodder for the grave, producing more and more new beings to suffer like this was some kind of redemptive, or good, or even somehow morally admirable thing: dragging more innocent creatures into the lose-lose game. Squirming babies and plodding, complacent, hormone-drugged moms. Oh, isn't he cute? Awww. Kids shouting and skidding in the playground with no idea what future Hells await them: boring jobs and ruinous mortgages and bad marriages and hair loss and hip replacements and lonely cups of coffee in an empty house and a colostomy bag at the hospital. Most people seemed satisfied with the thin decorative glaze and the artful stage lighting that sometimes, made the bedrock atrocity of the human predicament look somewhat more mysterious or less abhorrent. People gambled and golfed and planted gardens and traded stocks and had sex and bought new cars and practiced yoga and worked and prayed and redecorated their homes and got worked up over the news and fussed over their children and gossiped about their neighbors and pored over restaurant reviews and founded charitable organizations and supported political candidates and attended the U.S. Open and dined and travelled and distracted themselves with all kinds of gadgets and devices, flooding themselves incessantly with information and texts and communication and entertainment from every direction to try to make themselves forget it: where we were, what we were. But in a strong light there was no good spin you could put on it. It was rotten from top to bottom.

Because it's much more pleasant to be obsessed over how the hero gets out of his predicament than it is over how I get out of mine.

The cure for Apple is not cost-cutting. The cure for Apple is to innovate its way out of its current predicament.

Walk the paths of logic. Every outcome has its cause, and every predicament has its solution. Every lock its key.

It's hard to know whether to laugh or to cry at the human predicament. Here we are with so much wisdom and tenderness, and—without even knowing it—we cover it over to protect ourselves from insecurity. Although we have the potential to experience the freedom of a butterfly, we mysteriously prefer the small and fearful cocoon of ego.

What it sees there isn't so much a face as the expression of a predicament.

Looks like we have quite the predicament here, boys.” I smile at both of them, then eye the coffee in Breckin’s hands. “I see the Mormon brought the queen her offering of coffee. Very impressive.” I look at Holder and cock my eyebrow. “Do you wish to reveal your offering, hopeless boy, so that I may decide who shall accompany me at the classroom throne today?” Breckin looks at me like I’ve lost my mind. Holder laughs and picks his backpack up off the desk. “Looks like someone’s in need of an ego-shattering text today.

It's precisely in despair that you find the most intense pleasure, especially if you are already powerfully conscious of the hopelessness of your predicament.

All central beliefs on human matters spring from a personal predicament.

it is always the person not in the predicament who knows what ought to have been done in it, and would unquestionably have done it too

Looking in the mirror, staring back at me isn't so much a face as the expression of a predicament.

There’s no need to suffer. Which I’d argue is just a fundamental misunderstanding of the human predicament, but okay.

How could you communicate with the future? It was of its nature impossible. Either the future would resemble the present, in which case it would not listen to him; or it would be different from it, and his predicament would be meaningless.

there’s really nowhere else I can go, and even if there were, it wouldn’t make a difference because I’d just be running from myself, and you can’t do that no matter how hard you try, and trying hard is what got you in this predicament in the first place.

The possible redemption from the predicament of irreversibility──of being unable to undo what one has done──is the faculty of forgiving. The remedy for unpredictability, for the chaotic uncertainty of the future, is contained in the faculty to make and keep promises. Both faculties depend upon plurality, on the presence and acting of others, for no man can forgive himself and no one can be bound by a promise made only to himself.

Our language has wisely sensed these two sides of man’s being alone. It has created the word “loneliness” to express the pain of being alone. And it has created the word “solitude” to express the glory of being alone. Although, in daily life, we do not always distinguish these words, we should do so consistently and thus deepen our understanding of our human predicament.

It is better for you to take responsibility for your life as it is, instead of blaming others, or circumstances, for your predicament. As your eyes open, you'll see that your state of health, happiness, and every circumstance of your life has been, in large part, arranged by you - consciously or unconsciously.

Etiquette can be tricky, Louise.” I strap her in the gig. “Inevitably, one finds oneself in a predicament where rules do not apply, or worse, they contradict each other. When that happens, one must listen to one’s heart for direction.

I’m done being a good sport. I resent being a good sport. If I wasn’t such a good sport to begin with, I wouldn’t be in this predicament in the first place. I wouldn’t be on this shitty show saying these shitty lines on this shitty set with this shitty hairstyle. Maybe my life would be entirely different right now. I fantasize about it being different.

I wanted to understand her predicament because I was her son and I loved her with a helpless corroded love.

People like it when others fail and suffer. They get assured they are not alone in that predicament

I stared at the doors and rewound the evening wondering how I got myself in this latest predicament. Without lemon drops to blame (I had diet with my spicy beef burrito), I could only blame the power tools. Now what normal girl got turned on by power tools? I was so weird!

My aim is not to provide excuses for black behavior or to absolve blacks of personal responsibility. But when the new black conservatives accent black behavior and responsibility in such a way that the cultural realities of black people are ignored, they are playing a deceptive and dangerous intellectual game with the lives and fortunes of disadvantaged people. We indeed must criticize and condemn immoral acts of black people, but we must do so cognizant of the circumstances into which people are born and under which they live. By overlooking these circumstances, the new black conservatives fall into the trap of blaming black poor people for their predicament. It is imperative to steer a course between the Scylla of environmental determinism and the Charybdis of a blaming-the-victims perspective.

She looked at me as if for a moment she would seek someone who would understand the dreadful predicament of a woman, in this world ruled by men.

At last, however, he began to think -- as you or I would have thought at first; for it is always the person not in the predicament who knows what ought to have been done in it, and would unquestionably have done it too . . .

The simple fact is that we live in a world of conflict and opposites because we live in a world of boundaries. Since every boundary line is also a battle line, here is the human predicament: the firmer one’s boundaries, the more entrenched are one’s battles. The more I hold onto pleasure, the more I necessarily fear pain. The more I pursue goodness, the more I am obsessed with evil. The more I seek success, the more I must dread failure. The harder I cling to life, the more terrifying death becomes. The more I value anything, the more obsessed I become with its loss. Most of our problems, in other words, are problems of boundaries and the opposites they create.

This, Tolstoy says, is our human predicament: we're the man clutching the branch. Death awaits us. There is no escape. And so we distract ourselves by licking whatever drops of honey come within our reach.

Using excuses for the predicament you're in and minimizing your situation, whether it is drug or alcohol use, is a sure sign of an addict.

She sifted, sighed, and stared up at the ceiling, trying to think about anything but Lord Maccoon, her current predicament, or Lord Akeldama's safety. Which meant she could do nothing but reflect on the complex plight of her mama's more recent embroidery project. Thins, in itself, was a worse torture than any her captors could devise.

I'm almost always in a predicament.

There were some books that reached through the noise of life to grab you by the collar and speak only of the truest things. A Confession was a book like that. In it, Tolstoy related a Russian fable about a man who, being chased by a monster, jumps into a well. As the man is falling down the well, however, he sees there's a dragon at the bottom, waiting to eat him. Right then, the man notices a branch sticking out of the wall, and he grabs on to it, and hangs. This keeps the man from falling into the dragon's jaws, or being eaten by the monster above, but it turns out there's another little problem. Two mice, one black and one white, are scurrying around and around the branch, nibbling it. It's only a matter of time before they will chew through the branch, causing the man to fall. As the man contemplates his inescapable fate, he notices something else: from the end of the branch he's holding, a few drops of honey are dripping. The man sticks out his tongue to lick them. This, Tolstoy says, is our human predicament: we're the man clutching the branch. Death awaits us. There is no escape. And so we distract ourselves by licking whatever drops of honey come within our reach.

What was unfolding in Mumbai was unfolding elsewhere, too. In the age of global market capitalism, hopes and grievances were narrowly conceived, which blunted a sense of common predicament. Poor people didn't unite; they competed ferociously amongst themselves for gains as slender as they were provisional. And this undercity strife created only the faintest ripple in the fabric of the society at large. The gates of the rich, occasionally rattled, remained unbreached. The politicians held forth on the middle class. The poor took down one another, and the world's great, unequal cities soldiered on in relative peace.

How does the saying go? When two locusts fight, it is always the crow that feasts.' Is that a Luo expression?' I asked. Sayid's face broke into a bashful smile. We have a similar expression in Luo,' he said, 'but actually I must admit that I read this particular expression in a book by Chinua Achebe. The Nigerian writer. I like his books very much. He speaks the truth about Africa's predicament. the Nigerian, the Kenya - it is the same. We share more than divides us.

A teacher I once had told me that the older you get, the lonelier you become and the deeper the love you need. Loneliness creates an appetite for deeper love, and the entire predicament deepens. And as a result of suffering, your capacity to love deeply increases.

At such moments the collapse of their courage, willpower, and endurance was so abrupt that they felt they could never drag themselves out of the pit of despond into which they had fallen. Therefore they forced themselves never to think about the problematic day of escape, to cease looking to the future, and always to keep, so to speak, their eyes fixed on the ground at their feet. But, naturally enough, this prudence, this habit of feinting with their predicament and refusing to put up a fight, was ill rewarded. For, while averting that revulsion which they found so unbearable, they also deprived themselves of those redeeming moments, frequent enough when all is told, when by conjuring up pictures of a reunion to be, they could forget about the plague. Thus, in a middle course between these heights and depths, they drifted through life rather than lived, the prey of aimless days and sterile memories, like wandering shadows that could have acquired substance only by consenting to root themselves in the solid earth of their distress.

God's and beasts, that is what our world is made of.

We must never forget that we may also find meaning in life even when confronted with a hopeless situation, when facing a fate that cannot be changed. For what then matters is to bear witness to the uniquely human potential at its best, which is to transform a personal tragedy into a triumph, to turn one’s predicament into a human achievement. When we are no longer able to change a situation—just think of an incurable disease such as inoperable cancer—we are challenged to change ourselves.

No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.

In a sentence: Life is bad, but so is death. Of course, life is not bad in every way. Neither is death bad in every way. However, both life and death are, in crucial respects, awful. Together, they constitute an existential vise—the wretched grip that enforces our predicament.

One of the most important steps in therapy is helping people take responsibility for their current predicaments, because once they realize that they can (and must) construct their own lives, they’re free to generate change.

So herein lies the paradox and predicament of young black men labeled criminals. A war has been declared on them, and they have been rounded up for engaging in precisely the same crimes that go largely ignored in middle-and upper-class white communities—possession

Ultimately, the loss becomes immortal and hole is more familiar than tooth. The tongue worries the phantom root, the mind scans the heart's chambers to verify its emptiness. There is the thing itself and then there is the predicament of its cavity.

I was on a mission. I had to learn to comfort myself, to see what others saw in me and believe it. I needed to discover what the hell made me happy other than being in love. Mission impossible. When did figuring out what makes you happy become work? How had I let myself get to this point, where I had to learn me..? It was embarrassing. In my college psychology class, I had studied theories of adult development and learned that our twenties are for experimenting, exploring different jobs, and discovering what fulfills us. My professor warned against graduate school, asserting, "You're not fully formed yet. You don't know if it's what you really want to do with your life because you haven't tried enough things." Oh, no, not me.." And if you rush into something you're unsure about, you might awake midlife with a crisis on your hands," he had lectured it. Hi. Try waking up a whole lot sooner with a pre-thirty predicament worm dangling from your early bird mouth. "Well to begin," Phone Therapist responded, "you have to learn to take care of yourself. To nurture and comfort that little girl inside you, to realize you are quite capable of relying on yourself. I want you to try to remember what brought you comfort when you were younger." Bowls of cereal after school, coated in a pool of orange-blossom honey. Dragging my finger along the edge of a plate of mashed potatoes. I knew I should have thought "tea" or "bath," but I didn't. Did she want me to answer aloud? "Grilled cheese?" I said hesitantly. "Okay, good. What else?" I thought of marionette shows where I'd held my mother's hand and looked at her after a funny part to see if she was delighted, of brisket sandwiches with ketchup, like my dad ordered. Sliding barn doors, baskets of brown eggs, steamed windows, doubled socks, cupcake paper, and rolled sweater collars. Cookouts where the fathers handled the meat, licking wobbly batter off wire beaters, Christmas ornaments in their boxes, peanut butter on apple slices, the sounds and light beneath an overturned canoe, the pine needle path to the ocean near my mother's house, the crunch of snow beneath my red winter boots, bedtime stories. "My parents," I said. Damn. I felt like she made me say the secret word and just won extra points on the Psychology Game Network. It always comes down to our parents in therapy.

Islanzadi sighed, and suddenly appeared tired. “Ormomis may have been your proper teacher, but you have proved yourself to be Brom’s heir, not Oromis’s. Brom is the only person who managed to entangle himself in as many predicaments as you. Like him, you seem compelled to find the deepest patch of quicksand and then dive into it.” Eragon hid a smile, pleased by the comparison.

Please understand, Conception of a Dialysis Patient (the untold truths), is for those who have never crossed over, and experienced this world first hand. Tethered to a machine for survival, takes an emotional toll, yes on the patient, but family and friends as well. Anyone who draws breath needs to take this expedition. Dialysis patients, unfortunately, know their untold truths, so this may simply be confirmation of sorts, acknowledgement of their not being alone. This is the point of view of one patient, not a physician. I ask that you and others hear our voices. As the creator of the opus, I have first-hand experience. Removed from the machine, with my second transplant of a lifetime, I am certainly blessed. My objective is to open everyone’s eyes and minds, especially those of you who never been tethered to a dialysis machine. From my perception, you will value the emotional charge, and destruction dialysis forces upon patients, and their families. Again, the goal is to enlighten, in a manner that is sure to linger, and have you examining your own predicaments. I so appreciate you passing the word. Please take that breath with us -Fayton

And this is how it started. Just with coffee and the exchange of their long stories. Love can be incremental. Predicaments, too. Coffee can start a life just as it can start a day. This was the meeting of two people who were destined to love from before they were born, from before they made choices that would complicate their lives. This love just rolled toward my mother as though she were standing at the bottom of a steep hill. Mother had no hand in this, only heart.

The peculiar predicament of the present-day self surely came to pass as a consequence of the disappointment of the high expectations of the self as it entered the age of science and technology. Dazzled by the overwhelming credentials of science, the beauty and elegance of the scientific method, the triumph of modern medicine over physical ailments, and the technological transformation of the very world itself, the self finds itself in the end disappointed by the failure of science and technique in those very sectors of life which had been its main source of ordinary satisfaction in past ages. As John Cheever said, the main emotion of the adult Northeastern American who has had all the advantages of wealth, education, and culture is disappointment. Work is disappointing. In spite of all the talk about making work more creative and self-fulfilling, most people hate their jobs, and with good reason. Most work in modern technological societies is intolerably dull and repetitive. Marriage and family life are disappointing. Even among defenders of traditional family values, e.g., Christians and Jews, a certain dreariness must be inferred, if only from the average time of TV viewing. Dreary as TV is, it is evidently not as dreary as Mom talking to Dad or the kids talking to either. School is disappointing. If science is exciting and art is exhilarating, the schools and universities have achieved the not inconsiderable feat of rendering both dull. As every scientist and poet knows, one discovers both vocations in spite of, not because of, school. It takes years to recover from the stupor of being taught Shakespeare in English Lit and Wheatstone's bridge in Physics. Politics is disappointing. Most young people turn their backs on politics, not because of the lack of excitement of politics as it is practiced, but because of the shallowness, venality, and image-making as these are perceived through the media--one of the technology's greatest achievements. The churches are disappointing, even for most believers. If Christ brings us new life, it is all the more remarkable that the church, the bearer of this good news, should be among the most dispirited institutions of the age. The alternatives to the institutional churches are even more grossly disappointing, from TV evangelists with their blown-dry hairdos to California cults led by prosperous gurus ignored in India but embraced in La Jolla. Social life is disappointing. The very franticness of attempts to reestablish community and festival, by partying, by groups, by club, by touristy Mardi Gras, is the best evidence of the loss of true community and festival and of the loneliness of self, stranded as it is as an unspeakable consciousness in a world from which it perceives itself as somehow estranged, stranded even within its own body, with which it sees no clear connection. But there remains the one unquestioned benefit of science: the longer and healthier life made possible by modern medicine, the shorter work-hours made possible by technology, hence what is perceived as the one certain reward of dreary life of home and the marketplace: recreation. Recreation and good physical health appear to be the only ambivalent benefits of the technological revolution.

I believe that the use of hallucinogenic mushrooms on the grasslands of Africa gave us the model for all religions to follow. And when, after long centuries of slow forgetting, migration, and climatic change, the knowledge of the mystery was finally lost, we in our anguish traded partnership for dominance, traded harmony with nature for rape of nature, traded poetry for the sophistry of science. In short, we traded our birthright as partners in the drama of the living mind of the planet for the broken pot shards of history, warfare, neurosis, and-if we do not quickly awaken to our predicament-planetary catastrophe.

I'm really happy you're taking it so well-I am- but James, this really isn't something to be excited about. We're running for our lives." "But we're doing it together," he says for the fifth time, a huge grin overcrowding his face. He took a liking to Kenji almost too quickly, and now the pair of them are conspiring to turn out predicament into some kind of elaborate mission.

Only trust me! You have fallen into a fit of despondency and there is not the least need! In fact, nothing could be more fatal, in any predicament! It encourages one to suppose that there is nothing to be done, when a little resolution is all that is wanted to bring matters to a happy conclusion.

When everything has gone down, God wants you to look up

It is better for you to take responsibility for your life as it is, instead of blaming others, or circumstances, for your predicament. As your eyes open, you’ll see that your state of health, happiness, and every circumstance of your life has been, in large part, arranged by you — consciously or unconsciously.

I, Tiberius Claudius Drusus Nero Germanicus This-that-and-the-other (for I shall not trouble you yet with all my titles) who was once, and not so long ago either, known to my friends and relatives and associates as "Claudius the Idiot", or "That Claudius", or "Claudius the Stammerer", or "Clau-Clau-Claudius" or at best as "Poor Uncle Claudius", am now about to write this strange history of my life; starting from my earliest childhood and continuing year by year until I reach the fateful point of change where, some eight years ago, at the age of fifty-one, I suddenly found myself caught in what I may call the "golden predicament" from which I have never since become disentangled.

On Prozac, Sisyphus might well push the boulder back up the mountain with more enthusiasm and creativity. I do not want to deny the benefits of psychoactive medication. I just want to point out that Sisyphus is not a patient with a mental health problem. To see him as a patient with a mental health problem is to ignore certain larger aspects of his predicament connected to boulders, mountains, and eternity.

If you put these three principles of design together, you get a pretty plausible explanation of the human predicament as diagnosed by the Buddha. Yes, as he said, pleasure is fleeting, and, yes, this leaves us recurrently dissatisfied. And the reason is that pleasure is designed by natural selection to evaporate so that the ensuing dissatisfaction will get us to pursue more pleasure. Natural selection doesn’t “want” us to be happy, after all; it just “wants” us to be productive, in its narrow sense of productive. And the way to make us productive is to make the anticipation of pleasure very strong but the pleasure itself not very long-lasting.

He found himself in the strange predicament all sailors share: essentially he belonged neither to the land nor to the sea. Possibly a man who hates the land should dwell on shore forever. Alienation and the long voyages at sea will compel him once again to dream of it, torment him with the absurdity of longing for something that he loathes.

The core predicament of medicine - the thing that makes being a patient so wrenching, being a doctor so difficult, and being a part of society that pays the bills they run up so vexing - is uncertainty. With all that we know nowadays about people and diseases and how to diagnose and treat them, it can be hard to see this, hard to grasp how deeply uncertainty runs. As a doctor, you come to find, however, that the struggle in caring for people is more often with what you do not know than what you do. Medicine's ground state is uncertainty. And wisdom - for both the patients and doctors - is defined by how one copes with it.

All things in this world are historical.

Allan: That's quite a lovely Jackson Pollock, isn't it? Museum Girl: Yes, it is. Allan: What does it say to you? Museum Girl: It restates the negativeness of the universe. The hideous lonely emptiness of existence. Nothingness. The predicament of Man forced to live in a barren, Godless eternity like a tiny flame flickering in an immense void with nothing but waste, horror and degradation, forming a useless bleak straitjacket in a black absurd cosmos. Allan: What are you doing Saturday night? Museum Girl: Committing suicide. Allan: What about Friday night?

Please understand, Conception of a Dialysis Patient (the untold truths), is for those who have never crossed over, and experienced this world first hand. Tethered to a machine for survival, takes an emotional toll, yes on the patient, but family and friends as well. Anyone who draws breath needs to take this expedition. Dialysis patients, unfortunately, know their untold truths, so this may simply be confirmation of sorts, acknowledgement of their not being alone. This is the point of view of one patient, not a physician. I ask that you and others hear our voices. As the creator of the opus, I have firsthand experience. Removed from the machine, with my second transplant of a lifetime, I am certainly blessed. My objective is to open everyone’s eyes and minds, especially those of you who never been tethered to a dialysis machine. From my perception, you will value the emotional charge, and destruction dialysis forces upon patients, and their families. Again, the goal is to enlighten, in a manner that is sure to linger, and have you examining your own predicaments. I so appreciate you passing the word, Please take that breath with us… -Fayton

The present predicaments of Africa are often not a matter of personal choice: they arise from a historical situation. Their solutions are not so much a matter of personal decision as that of a fundamental social transformation of the structures of our societies starting with a real break with imperialism and its internal ruling allies. Imperialism and its comprador alliances in Africa can never develop the continent.

It is the nature of the Kali Yuga that most human beings are now held back from spiritual liberation due to the gravity of inertia, apathy and laziness, (known in Sankrit as the quality of tapas) that overwhelms this age. Despite this seemingly gloomy prognosis, there is a way out of this predicament for those with the will and stamina to awaken from the rampant lethargy, within and outside of themselves, to take action.

Under the discipline of unity, knowledge and morality come together. No longer can we have that paltry 'objective' knowledge so prized by the academic specialists. To know anything at all becomes a moral predicament. Aware that there is no such thing as a specialized effect, one becomes responsible for judgments as well as facts. Aware that as an agricultural scientist he had 'one great subject,' Sir Albert Howard could no longer ask, What can I do with what I know? without at the same time asking, How can I be responsible for what I know?

One of the most important steps in therapy is helping people take responsibility for their current predicaments, because once they realize that they can (and must) construct their own lives, they’re free to generate change. Often, though, people carry around the belief that the majority of their problems are circumstantial or situational—which is to say, external. And if the problems are caused by everyone and everything else, by stuff out there, why should they bother to change themselves? Even if they decide to do things differently, won’t the rest of the world still be the same? It’s a reasonable argument. But that’s not how life generally works. Remember Sartre’s famous line “Hell is other people”? It’s true—the world is filled with difficult people (or, as John would have it, “idiots”). I’ll bet you could name five truly difficult people off the top of your head right now—some you assiduously avoid, others you would assiduously avoid if they didn’t share your last name. But sometimes—more often than we tend to realize—those difficult people are us. That’s right—sometimes hell is us. Sometimes we are the cause of our difficulties. And if we can step out of our own way, something astonishing happens.

I am not worried if scientists go and explain everything. This is for a very simple reason: an impala sprinting across the Savannah can be reduced to biomechanics, and Bach can be reduced to counterpoint, yet that does not decrease one iota our ability to shiver as we experience impalas leaping or Bach thundering. We can only gain and grow with each discovery that there is structure underlying the most accessible levels of things that fill us with awe. But there is an even stronger reason why I am not afraid that scientists will inadvertently go and explain everything--it will never happen. While in certain realms, it may prove to be the case that science can explain anything, it will never explain everything. As should be obvious after all these pages, as part of the scientific process, for every question answered, a dozen newer ones are generated. And they are usually far more puzzling, more challenging than than the prior problems. This was stated wonderfully in a quote by a geneticist named Haldane earlier in the century: "Life is not only stranger than we imagine, it is stranger than we can imagine." We will never have our flames extinguished by knowledge. The purpose of science is not to cure us of our sense of mystery and wonder, but to constantly reinvent and reinvigorate it.

Can you conceive of an injustice, criminal in nature, encroaching upon your life’s course? Yes, you; reading this. -- Does your status, as it were, have you so psychologically fractured you honestly believe you’re immune? If thought occupies you for more than a second, you’re entrenched in ignorance you favor. What should be an innate appreciation of society holds little to no relevance today. Your financial footing takes priority over just about any and everything. Being alive, able bodied, and breathing isn’t enough. What happens when that’s all stripped away? The choice to exist in the creation of social media was yours, where a mere accusation, or negative posting could damage what should be held in the highest regard, your reputation. The cyber establishment’s chokehold is fierce, and you feel it, yet you constantly wonder why you can’t breathe, but hey, you’re “woke” right? Your foundation, personal and or financial might be buckling, but you’re clueless, even though it was you who shared every delicate and secular aspect of your life. Our brand has replaced moral fiber, dictating and tampering with the control of humanity. Are we waiting for the catastrophic crash of mankind? It appears so, when you step back from the edge, watch and listen? That’s a predicament that wasn’t even on your radar, but here you are, “woke,” right? A roof over your head, clothes on your back, sustenance, hell, even the air you breathe, all taken for granted. This should be a daunting notion I’m setting before the appetite of your consciousness, but perhaps it remains far-fetched. The question you should be asking yourself is, how woke are you; really? Regardless of gender, a simple compliment, smile, assistance, or jealousy can ignite a desire to stalk or destroy a person. -- The only untainted bubble any of us occupied was in utero, so you are not above reproach of any kind. Whatever self-made bacterial hubris you’ve placed yourself in, outside of that, speaks to the degree of self-importance encasing you, so it’s impossible for you to appreciate what it is to be “woke,” in the real world.

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

Satan says, offering the next temptation. “If God exists, He will surely save you. If you are in fact his Son, God will surely save you.” Why would God not make Himself manifest, to rescue His only begotten Child from hunger and isolation and the presence of great evil? But that establishes no pattern for life. It doesn’t even work as literature. The deus ex machina—the emergence of a divine force that magically rescues the hero from his predicament—is the cheapest trick in the hack writer’s playbook. It makes a mockery of independence, and courage, and destiny, and free will, and responsibility. Furthermore, God is in no wise a safety net for the blind. He’s not someone to be commanded to perform magic tricks, or forced into Self-revelation—not even by His own Son.

Plot is, I think, the good writer’s last resort and the dullard’s first choice. The story which results from it is apt to feel artificial and labored. I lean more heavily on intuition, and have been able to do that because my books tend to be based on situation rather than story. Some of the ideas which have produced those books are more complex than others, but the majority start out with the stark simplicity of a department store window display or a waxwork tableau. I want to put a group of characters (perhaps a pair; perhaps even just one) in some sort of predicament and then watch them try to work themselves free. My job isn’t to help them work their way free, or manipulate them to safety—those are jobs which require the noisy jackhammer of plot—but to watch what happens and then write it down.

For us to deem a work of architecture elegant, it is hence not enough that it look simple: we must feel that the simplicity it displays has been hard won, that it flows from the resolution of demanding technical or natural predicament. Thus we call the Shaker staircase in Pleasant Hill elegant because we know--without ever having constructed one ourselves--that a staircase is a site complexity, and that combinations of treads, risers and banisters rarely approach the sober intelligibility of the Sharkers' work. We deem a modern Swiss house elegant because we not how seamlessly its windows have been joined to their concrete walls, and how neatly the usual clutter of construction has been resolved away. We admire starkly simple works that we intuit would, without immense effort, have appeared very complicated. (p 209)

Being a failed teenager is not a crime, but a predicament and a secret crucible. It is a fun-house mirror where distortion and mystification led to the bitter reflection that sometimes ripens into self knowledge. Time is the only ally of the humiliated teenager, who eventually discovers the golden boy of the senior class is a bloated, bald drunk at the twentieth reunion, and that the homecoming queen married a wife-beater and philanderer and died in a drug rehabilitation center before she was thirty. The prince of acne rallied in college and is now head of neurology, and the homeliest girl blossoms in her twenties, marries the chief financial officer of a national bank, and attends her reunion as president of the Junior League. But since a teenager is denied a crystal ball that will predict the future, there is a forced march quality to this unspeakable rite of passage. It is an unforgivable crime for teenagers not to be able to absolve themselves for being ridiculous creatures at the most hazardous time of their lives.

Though riches had charms, poverty had no terrors for an inexperienced girl like me. Indeed, to say the truth, there was something exhilarating in the idea of being driven to straits, and thrown upon our own resources. I only wished papa, mamma, and Mary were all of the same mind as myself; and then, instead of lamenting past calamities we might all cheerfully set to work to remedy them; and the greater the difficulties, the harder our present privations, the greater should be our cheerfulness to endure the latter, and our vigour to contend against the former.

People have traditionally turned to ritual to help them frame and acknowledge and ultimately even find joy in just such a paradox of being human - in the fact that so much of what we desire for our happiness and need for our survival comes at a heavy cost. We kill to eat, we cut down trees to build our homes, we exploit other people and the earth. Sacrifice - of nature, of the interests of others, even of our earlier selves - appears to be an inescapable part of our condition, the unavoidable price of all our achievements. A successful ritual is one that addresses both aspects of our predicament, recalling us to the shamefulness of our deeds at the same time it celebrates what the poet Frederick Turner calls "the beauty we have paid for with our shame." Without the double awareness pricked by such rituals, people are liable to find themselves either plundering the earth without restraint or descending into self-loathing and misanthropy. Perhaps it's not surprising that most of us today bring one of those attitudes or the other to our conduct in nature.

Is there any way to be sure that your whole life has not been a dream? I don't think that there is. Typically we call some experiences "dreams" and others "reality" by contrasting them. Experiences that we call "real" are consistent and predictable. For example, people don't just get up and fly away in "real life" while they sometimes do in dreams. And it is not unusual for the experiences we have in dreams to jump around from one time and place to another, while those events we call "real" do not. But if your whole life has been a dream, then there is nothing to contrast these experiences with. In this case, the "dreams" that you recall each night are just dreams within the dream. And that contrast still holds. Even if your whole life has been a dream you could distinguish your nightly dreams from your "waking experiences" much of the time. But how do you know that you are not in Neo's predicament- that even your waking experiences are simply more dreams- just more predictable ones? Morpheus's suggestion seems correct. If you have never awakened from the dream to see what "real life" is actually like, you would have absolutely no way to discern that you are dreaming.

I went back in and grabbed my running clothes, then changed in the bathroom. I opened the door to the bathroom, stopping when I saw Kaidan's toiletry bag on the sink. I was overcome with curiosity about his cologne or aftershave, because I'd never smelled it on anyone else before. Feeling sneaky, I prodded one finger into the bag and peeked. No cologne bottle. Only a razor, shaving cream, toothbrush, toothpaste, and deodorant. I picked up the deodorant, pulled off the lid, and smelled it. Nope, that wasn't it. The sound of Kaidan's deep chuckle close to the doorway made me scream and drop the deodorant into the sink with a clatter. I smacked one hand to my chest and grabbed the edge of the sink with the other. He laughed out loud now. “Okay, that must have looked really bad.” I spoke to his reflection in the mirror, then fumbled to pick up the deodorant. I put the lid on and dropped it in his bag. “But I was just trying to figure out what cologne you wear.” My face was on fire as Kaidan stepped into the small bathroom and leaned against the counter, crossing his arms over his chest. I stepped away. He seemed entertained by my predicament. “I haven't been wearing any cologne.” “Oh.” I cleared my throat. “Well, I didn't see any, so I thought it might be your deodorant, but that's not it either. Maybe it's your laundry detergent or something. Let's just forget about it.” “What is it you smell, exactly?” His voice took on a husky quality, and it felt like he was taking up a lot of room. I couldn't bring myself to look at him. Something strange was going on here. I stepped back, hitting the tub with my heel as I tried to put the scent into words. “I don't know. It's like citrus and the forest or something...leaves and tree sap. I can't explain it.” His eyes bored into mine while he wore that trademark sexy smirk, arms still crossed. “Citrus?” he asked. “Like lemons?” “Oranges mostly. And a little lime, too.” He nodded and flicked his head to the side to get hair out of his eyes. Then his smile disappeared and his badge throbbed. “What you smell are my pheromones, Anna.” A small, nervous laugh burst from my throat. “Oh, okay, then. Well...” I eyed the small space that was available to pass through the door. I made an awkward move toward it, but he shifted his body and I stepped back again. “People can't usually smell pheromones,” he told me. “You must be using your extra senses without realizing it. I've heard of Neph losing control of their senses with certain emotions. Fear, surprise...lust.” I rubbed my hands up and down my upper arms, wanting nothing more than to veer this conversation out of the danger zone. “Yeah, I do have a hard time reining in the scent sometimes,” I babbled. “It even gets away from me while I sleep now and then. I wake up thinking Patti's making cinnamon rolls and it ends up being from someone else's apartment. Then I'm just stuck with cereal. Anyway...” “Would you like to know your own scent?” he asked me. My heart swelled up big in my chest and squeezed small again. This whole scent thing was way too sensual to be discussed in this small space. Any second now my traitorous body would be emitting some of those pheromones and there'd be red in my aura. “Uh, not really,” I said, keeping my eyes averted. “I think I should probably go.” He made no attempt to move out of the doorway. “You smell like pears with freesia undertones.” “Wow, okay.” I cleared my throat, still refusing eye contact. I had to get out of there. “I think I'll just...” I pointed to the door and began to shuffle past him, doing my best not to brush up against him. He finally took a step back and put his hands up by his sides to show that he wouldn't touch me. I broke out of the confined bathroom and took a deep breath.

The important thing is to keep them pledging,' he explained to his cohorts. 'It doesn't matter whether they mean it or not. That's why they make little kids pledge allegiance even before they know what "pledge" and "allegiance" mean.' To Captain Piltchard and Captain Wren, the Glorious Loyalty Oath Crusade was a glorious pain in the ass, since it complicated their task of organizing the crews for each combat mission. Men were tied up all over the squadron signing, pledging and singing, and the missions took hours longer to get under way. Effective emergency action became impossible, but Captain Piltchard and Captain Wren were both too timid to raise any outcry against Captain Black, who scrupulously enforced each day the doctrine of 'Continual Reaffirmation' that he had originated, a doctrine designed to trap all those men who had become disloyal since the last time they had signed a loyalty oath the day before. It was Captain Black who came with advice to Captain Piltchard and Captain Wren as they pitched about in their bewildering predicament. He came with a delegation and advised them bluntly to make each man sign a loyalty oath before allowing him to fly on a combat mission.

Behind the mask of love I find my innate selfishness. What a predicament I am in if someone asks, “Do you really love me?” I can’t say yes without saying no, for the only answer that will really satisfy is, “Yes, I love you so much I could eat you! My love for you is identical with my love for myself. I love you with the purest selfishness.” No one wants to be loved out of a sense of duty. So I will be very frank. “Yes, I am pure, selfish desire and I love because you make me feel wonderful—at any rate for the time being.” But then I begin to wonder whether there isn’t something a bit cunning in this frankness. It is big of me to be so sincere, to make a play for her by not pretending to be more than I am—unlike the other guys who say they love her for herself. I see that there is always something insincere about trying to be sincere, as if I were to say openly, “The statement that I am now making is a lie.” There seems to be something phony about every attempt to define myself, to be totally honest. The trouble is that I can’t see the back, much less the inside, of my head. I can’t be honest because I don’t fully know what I am. Consciousness peers out from a center which it cannot see—and that is the root of the matter.

William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism. However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists. It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.

Why do I think these particular books have been popular? Two reasons. First, I think it is because they involve no harsh, garish violence at all. They involve game playing, really. No one is burned or cut or hurt. Certainly no one is killed. Indeed the whole sadomasochistic predicament is presented as a glorified game played out in luxurious rooms and with very attractive people, and involving very attractive slaves. There are endless motifs offered for dominance and submission, for surrender and love. It’s like a theme park of dominance and submission, a place to go to enjoy the fantasy of being overpowered by a beautiful man or woman and delightfully compelled to surrender and feel keening pleasure, without the slightest serious harm. I think it’s authentic to the way many who share this kind of fantasy really feel. I think what makes it work for people is the combination of the very graphic and unsparing sexual details mixed with the elegant fairy-tale world. Unfortunately a lot of hackwork pornography is written by those who don’t share the fantasy, and they slip into hideous violence and ugliness, thinking the market wants all that, when the market never really did. Second, this is shamelessly erotic. It pulls no punches at being what it is. It’s excessive and it is erotica. Before these books, a lot of women read what were called “women’s romances” where they had to mark the few “hot pages” in the book. I said, well, look, try this. Maybe this is what you really want, and you don’t have to mark the hot pages because every page is hot. Every page is about sexual fulfillment. Every page is meant to give you pleasure. There are no boring parts. Yet it’s very “romantic.” And well, I think this worked.

What is important is that you get your house in order at each stage of the journey so that you can proceed. “If some day it be given to you to pass into the inner temple, you must leave no enemies behind.”—de Lubicz For example, if you never got on well with one of your parents and you have left that parent behind on your journey in such a way that the thought of that parent arouses anger or frustration or self-pity or any emotion . . . you are still attached. You are still stuck. And you must get that relationship straight before you can finish your work. And what, specifically, does “getting it straight” mean? Well, it means re-perceiving that parent, or whoever it may be, with total compassion . . . seeing him as a being of the spirit, just like you, who happens to be your parent . . . and who happens to have this or that characteristic, and who happens to be at a certain stage of his evolutionary journey. You must see that all beings are just beings . . . and that all the wrappings of personality and role and body are the coverings. Your attachments are only to the coverings, and as long as you are attached to someone else’s covering you are stuck, and you keep them stuck, in that attachment. Only when you can see the essence, can see God, in each human being do you free yourself and those about you. It’s hard work when you have spent years building a fixed model of who someone else is to abandon it, but until that model is superceded by a compassionate model, you are still stuck. In India they say that in order to proceed with one’s work one needs one’s parents’ blessings. Even if the parent has died, you must in your heart and mind, re-perceive that relationship until it becomes, like every one of your current relationships, one of light. If the person is still alive you may, when you have proceeded far enough, revisit and bring the relationship into the present. For, if you can keep the visit totally in the present, you will be free and finished. The parent may or may not be . . . but that is his karmic predicament. And if you have been truly in the present, and if you find a place in which you can share even a brief eternal moment . . . this is all it takes to get the blessing of your parent! It obviously doesn’t demand that the parent say, “I bless you.” Rather it means that he hears you as a fellow being, and honors the divine spark within you. And even a moment in the Here and Now . . . a single second shared in the eternal present . . . in love . . . is all that is required to free you both, if you are ready to be freed. From then on, it’s your own individual karma that determines how long you can maintain that high moment.

FatherMichael has entered the room Wildflower: Ah don’t tell me you’re through a divorce yourself Father? SureOne: Don’t be silly Wildflower, have a bit of respect! He’s here for the ceremony. Wildflower: I know that. I was just trying to lighten the atmosphere. FatherMichael: So have the loving couple arrived yet? SureOne: No but it’s customary for the bride to be late. FatherMichael: Well is the groom here? SingleSam has entered the room Wildflower: Here he is now. Hello there SingleSam. I think this is the first time ever that both the bride and groom will have to change their names. SingleSam: Hello all. Buttercup: Where’s the bride? LonelyLady: Probably fixing her makeup. Wildflower: Oh don’t be silly. No one can even see her. LonelyLady: SingleSam can see her. SureOne: She’s not doing her makeup; she’s supposed to keep the groom waiting. SingleSam: No she’s right here on the laptop beside me. She’s just having problems with her password logging in. SureOne: Doomed from the start. Divorced_1 has entered the room Wildflower: Wahoo! Here comes the bride, all dressed in . . . SingleSam: Black. Wildflower: How charming. Buttercup: She’s right to wear black. Divorced_1: What’s wrong with misery guts today? LonelyLady: She found a letter from Alex that was written 12 years ago proclaiming his love for her and she doesn’t know what to do. Divorced_1: Here’s a word of advice. Get over it, he’s married. Now let’s focus the attention on me for a change. SoOverHim has entered the room FatherMichael: OK let’s begin. We are gathered here online today to witness the marriage of SingleSam (soon to be “Sam”) and Divorced_1 (soon to be “Married_1”). SoOverHim: WHAT?? WHAT THE HELL IS GOING ON HERE? THIS IS A MARRIAGE CEREMONY IN A DIVORCED PEOPLE CHAT ROOM?? Wildflower: Uh-oh, looks like we got ourselves a gate crasher here. Excuse me can we see your wedding invite please? Divorced_1: Ha ha. SoOverHim: YOU THINK THIS IS FUNNY? YOU PEOPLE MAKE ME SICK, COMING IN HERE AND TRYING TO UPSET OTHERS WHO ARE GENUINELY TROUBLED. Buttercup: Oh we are genuinely troubled alright. And could you please STOP SHOUTING. LonelyLady: You see SoOverHim, this is where SingleSam and Divorced_1 met for the first time. SoOverHim: OH I HAVE SEEN IT ALL NOW! Buttercup: Sshh! SoOverHim: Sorry. Mind if I stick around? Divorced_1: Sure grab a pew; just don’t trip over my train. Wildflower: Ha ha. FatherMichael: OK we should get on with this; I don’t want to be late for my 2 o’clock. First I have to ask, is there anyone in here who thinks there is any reason why these two should not be married? LonelyLady: Yes. SureOne: I could give more than one reason. Buttercup: Hell yes. SoOverHim: DON’T DO IT! FatherMichael: Well I’m afraid this has put me in a very tricky predicament. Divorced_1: Father we are in a divorced chat room, of course they all object to marriage. Can we get on with it? FatherMichael: Certainly. Do you Sam take Penelope to be your lawful wedded wife? SingleSam: I do. FatherMichael: Do you Penelope take Sam to be your lawful wedded husband? Divorced_1: I do (yeah, yeah my name is Penelope). FatherMichael: You have already e-mailed your vows to me so by the online power vested in me, I now pronounce you husband and wife. You may kiss the bride. Now if the witnesses could click on the icon to the right of the screen they will find a form to type their names, addresses, and phone numbers. Once that’s filled in just e-mail it off to me. I’ll be off now. Congratulations again. FatherMichael has left the room Wildflower: Congrats Sam and Penelope! Divorced_1: Thanks girls for being here. SoOverHim: Freaks. SoOverHim has left the room