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Narnia, Narnia, Narnia, despierta. Ama. Piensa. Habla. Sed arboles que caminan. Sed bestias que hablan. Sed aguas divinas.

No se puede alcanzar la suprema sabiduria sin sacrificios.

You need not hesitate about asking largely. “It is your Father’s pleasure to give you the kingdom,” said Jesus.

There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. A person can form things in his thought, and, by impressing his thought upon formless substance, can cause the thing he thinks about to be created.

Dickens had, with all his genius, the narrow short sight of his day and class, sentimental tears for poverty but no vision to remove it except by inviting everybody to be as noble a fellow as himself. War

extraordinary gift for hope, a romantic readiness such as I have never found in any other person and which it is not likely I shall ever find again.

With her mouth closed she was a rather pretty girl.

You must get rid of the thought of competition. You are to create, not to compete for what is already created.

the dream is not a somatic but a psychic phenomenon. You appreciate the significance

Words were originally magic, and the word retains much of its old magical power even to-day.

Desire firmly, confident, and earnestly. Be not half-hearted in your demands and desires – claim and demand the WHOLE THING, and feel confident that it will work out into material objectivity and reality. Think of it, dream of it, and always LONG for it – you must learn to want it the worst way – learn to "want it hard enough. "You can attain and obtain many things by "wanting them hard enough" – the trouble is with most of us that we do not want things hard enough – we mistake vague cravings and wished for earnest, longing, demanding Desire and Want. Get to Desire and Demand the Thing just as you demand and Desire your daily meals. That is "wanting it the worst way. "This is merely a hint – surely

I divested myself of despair and fear when I came here. Now there is no more catching one's own eye in the mirror, there are no bad books, no plastic, no insurance premiums, and of course no illness. Contrition does not exist, nor gnashing of teeth. No one howls as the first clod of earth hits the casket. The poor we no longer have with us. Our calm hearts strike only the hour, and God, as promised, proves to be mercy clothed in light.

What behaviors are rewarded? Punished? Where and how are people actually spending their resources (time, money, attention)? What rules and expectations are followed, enforced, and ignored? Do people feel safe and supported talking about how they feel and asking for what they need? What are the sacred cows? Who is most likely to tip them? Who stands the cows back up? What stories are legend and what values do they convey? What happens when someone fails, disappoints, or makes a mistake? How is vulnerability (uncertainty, risk, and emotional exposure) perceived? How prevalent are shame and blame and how are they showing up? What’s the collective tolerance for discomfort? Is the discomfort of learning, trying new things, and giving and receiving feedback normalized, or is there a high premium put on comfort (and how does that look)?

The pretty landlady was desolate. She would have taken D'Artagnan not only as her husband, but as her God, he was so handsome and had so fierce a mustache.

Thoughts are Things; things that have a tendency to transform into our reality.

Sacrifice by its very nature was arrogant and impersonal; sacrifice should be eternally supercilious. Weep not for me but for thy children.

The weak mind receives impressions without resistance, embraces opinions without examination, is alarmed without cause, and tends naturally to superstition.

Fanaticism is, in reference to superstition, what delirium is to fever, or rage to anger.

How do you feel?" "I feel like hell." "Have another?" "It won't do any good." "Try it. You can't tell; maybe this is the one that gets it. Hey, waiter! Another absinthe for this señor!

There is no evil.  30.         There is no absence of life, substance, or intelligence anywhere.  31.          Pain, sickness, poverty, old age, and death cannot master me, for they are not real.  32.         There is nothing in all the universe for me to fear, for greater is He that is within me than he that is in the world.

But then, to what end,” said Candide, “was the world formed?” “To make us mad,” said Martin. “Are

there was no difference between men, in intelligence or race, so profound as the difference between the sick and the well. Wilson

don't think of getting out of bed yet. I've always suspected that early rising in early life makes one nervous. Clothilde

They talk as an English butler might after several years in a Chicago grand-opera company.

Civilization is perhaps nothing but a process of finding out what you cannot have.

You lack faith,” said Candide. “It is because,” said Martin, “I have seen the world.

the upper windows of his house, appeared

Reading old Gray?  That's right.  Physician's library just three books:  'Gray's Anatomy' and Bible and Shakespeare.  Study.  You may become great doctor.

law which is God, and the organism that represents

People who are in earnest are always interesting, whether you agree with them or not, and it was impossible to doubt that these people were extremely earnest. The

What are you called?" "Georgette. How are you called?" "Jacob." "That's a Flemish name." "American too." "You're not Flamand?" "No, American." "Good, I detest Flamands.

I'm sorry. I've got a nasty tongue. I never mean it when I say nasty things.

Give everyone more in use value than you take from him in cash value. Then you are adding to the life of the world by every business transaction.

She was a Canadian and had all their easy social graces.

I'm thirty-four, you know. I'm not going to be one of these bitches that ruins children.

We drove in to Biarritz and left the car outside a very Ritz place.

A kidder gets to be an awful thing around a camp if his stuff goes sort of sour.

I'm not joking you. I never joke people. Joke people and you make enemies. That's what I always say.

All the babies breaking things and grabbing at the cake, and each mama going home thinking about the subtle superiority of her own child to every other child there.

recent accomplishments and insouciances of her child.

You cannot travel within and stand still without.

Another hidden sacrifice, one of great spiritual beauty and of powerful efficacy in the healing of human sorrows, is the

Red swine. Mother rapers. Eaters of the milk of thy fathers.

A groan burst from Poirot. “What have I always told you? Everything must be taken into account. If the fact will not fit the theory—let the theory go.

A revolutionary army can sometimes win by enthusiasm, but a conscript army has got to win with weapons,

All evil is corrective and remedial, and is therefore not permanent. It

Turn the disadvantage to account by utilizing it for the gaining of mental and spiritual strength, and

There are 999 patrons of virtue to 1 virtuous man. I got 999 problems, and a bitch is every single one.

The Prophet in Our Midst

education that stops with school stops where it is beginning.

Surely if we all try hard, we can all lift ourselves up high above the average. It looks a little difficult mathematically, but that's nothing.

This "want-to-hard-enough" is the great inciting power in life. Desire is the fire which rouses up the steam of Will. Without Incentive – and that means Desire – we accomplish nothing.

It is a serious matter to shoot a working elephant–it is comparable to destroying a huge and costly piece of machinery–and obviously one ought not to do it if it can possibly be avoided.

It seemed a tragedy to want nothing—and yet he wanted something, something. He knew in flashes what it was—some path of hope to lead him toward what he thought was an imminent and ominous old age.

You seem very qualified, sir, to express the negative one. At the same time I would repeat in my own person the words of Thackeray. He said to some objector: 'What you say is natural, but if you had seen what I have seen you might alter your opinion'. Perhaps sometime you will be able to look into the matter, for your high position in the scientific world would give your opinion great weight.

Heroism is endurance for one moment more. "And that one moment more tells the difference between the "quitter" and the man who has "done his Best. "No one is dead until his heart has ceased beating – and no one has failed so long as there is one more bit of fight in him. And that "one moment more" often is the moment in which the tide turns – the moment when the enemy relaxes his hold and drops back beaten.

Fascism has nothing to do with capitalism. Fascism is just a kind of meaningless wickedness, an aberration, 'mass sadism', the sort of thing that would happen if you suddenly let loose an asylumful of homicidal maniacs.

Bill was buying shoe-shines for Mike. Bootblacks opened the street door and each one Bill called over and started to work on Mike. "This is the eleventh time my boots have been polished," Mike said. "I say, Bill is an ass.

Thoughts are Things; things that have a tendency to transform into our reality. “As a man thinks so is his life” says the Bible. Like attracts like. Fear, Hate and Worry attract more fear, more hate and more worry, in all its manifestations.

Imagine, if you will, a great reservoir, out of which lead innumerable small rivulets or channels. At its farther end each channel opens out into a small fountain. This fountain is not only being continually filled and replenished from the reservoir but is itself a radiating center whence it gives out in all directions that which it receives, so that all who come within its radius are refreshed and blessed.  41.           This is our relation with God. Each one of us is a radiating center. Each one, no matter how small or ignorant, is the little fountain at the far end of a channel, the other end of which leads out from all there is in God. This fountain represents the individuality, as separate from the great reservoir--God--and yet as one with Him, and without Him we are nothing.

We talk to God--that is prayer; God talks to us--that is inspiration." We go apart to get still, that new life, new inspiration, new power of thought, new supply from the fountainhead may flow in; and then we come forth to shed it on those around us, that they, too, may be lifted up. Inharmony cannot remain in any home where even one member of the family daily practices this hour of the presence of God, so surely does the renewed infilling of the heart by peace and harmony result in the continual outgoing of peace and harmony into the entire surroundings.

The aficionado, or lover of the bullfight, may be said, broadly, then, to be one who has this sense of the tragedy and ritual of the fight so that the minor aspects are not important except as they relate to the whole. Either you have this or you have not, just as, without implying any comparison, you have or have not an ear for music. Without an ear for music the principle impression of an auditor at a symphony concert might be of the motions of the players of the double bass, just as the spectator at the bullfight might remember only the obvious grotesqueness of a picador.

When I hear a man proclaiming himself an "average, honest, open fellow," I feel pretty sure that he has some definite and perhaps terrible abnormality which he has agreed to conceal--and his protestation of being average and honest and open is his way of reminding himself of his misprision.

Candide, well fed, well taken care of, but closely watched, was not absolutely disgusted with his condition. Good cheer and the different diversions performed by Ismael’s slaves gave some respite to his chagrin; he was unhappy only when he thought; and thus it is with the greatest part of mankind.

The Christ who is held up in the orthodox pulpit is rather a weak character. He is not the kind of man we would nominate for president. His followers have very little confidence in him as a practical teacher of business ethics. They have great faith in him as a revealer of spiritual things, but none at all as an organizer of the affairs of this world. If it were telegraphed over the country this afternoon that the president has resigned and that Jesus would take his place tomorrow, 95 percent of Christian business men would draw their money out of the banks for fear that Jesus would inaugurate a panic.

You know it makes one feel rather good deciding not to be a bitch." "Yes." "It's sort of what we have instead of God." "Some people have God," I said. "Quite a lot." "He never worked very well with me." "Should we have another Martini?" The barman shook up two more Martinis and poured them out into fresh glasses.

you can't have _any_thing, you can't have anything at all. Because desire just cheats you. It's like a sunbeam skipping here and there about a room. It stops and gilds some inconsequential object, and we poor fools try to grasp it—but when we do the sunbeam moves on to something else, and you've got the inconsequential part, but the glitter that made you want it is gone—

you have done any piece of work incorrectly, the very first step toward getting it right is to undo the wrong, and begin again from that point. We have believed wrong about God and about ourselves. We have believed that God was angry with us and that we were sinners who ought to be afraid of Him. We have believed that sickness and poverty and other troubles are evil things put here by this same God to torture us in some way into serving Him and loving Him. We have believed that we have pleased God best when we became so absolutely subdued by our troubles as to be patiently submissive to them all, not even trying to rise out of them or to overcome them. All this is false, entirely false! And the first step toward freeing ourselves from our troubles is to get rid of our erroneous beliefs about God and about ourselves.

Thoughts are things"— every thought we think goes forth, carrying with it force which affects others to a greater or less extent, depending upon the force behind our thought, and the mental attitude of the other persons.  Like attracts like in the world of thought—we attract to ourselves thoughts in harmony with our own—people in harmony with our thoughts—,even things are influenced by thought in varying degrees.

Yet Poe was a drunkard, and Coleridge an addict, and Byron a rake, and Verlaine a degenerate. You have to separate the man from the thing. The genius has to pay a ransom for his genius in the instability of his temperament. A great medium is even more sensitive than a genius. Many are beautiful in their lives. Some are not. The excuse for them is great. They practise a most exhausting profession and stimulants are needed. Then they lose control. But their physical mediumship carries on all the same.

Proof! We don’t need proof! Tell the public a thing solemnly, and authoritatively, and repeat it sufficiently often, and you will never need to prove anything!” Repetition, like Pretended Authority are two old frauds masquerading as Truth. When you once take their measure, you have disarmed them so far as you are concerned. When you call for “Proof,” they take refuge in dignity and reiteration—that is their entire stock in trade. But Suggestion of Repetition has its value in imparting Truth. It is a poor rule that won’t work both ways.

Did you ever think much about jobs? I mean, some of the jobs people land in? You see a guy giving haircuts to dogs, or maybe going along the curb with a shovel, scooping up horse manure. And you think, now why is the silly bastard doing that? He looks fairly bright, about as bright as anyone else. Why the hell does he do that for living? You kind grin and look down your nose at him. You think he’s nuts, know what I mean, or he doesn’t have any ambition. And then you take a good look at yourself, and you stop wondering about the other guy… You’ve got all your hands and feet. Your health is okay, and you make a nice appearance, and ambition-man! You’ve got it. You’re young, I guess: you’d call thirty young, and you’re strong. You don’t have much education, but you’ve got more than plenty of other people who go to the top. And yet with all that, with all you’ve had to do with this is as far you’ve got And something tellys you, you’re not going much farther if any. And there is nothing to be done about it now, of course, but you can’t stop hoping. You can’t stop wondering… …Maybe you had too much ambition. Maybe that was the trouble. You couldn’t see yourself spending forty years moving from office boy to president. So you signed on with a circulation crew; you worked the magazines from one coast to another. And then you ran across a little brush deal-it sounded nice, anyway. And you worked that until you found something better, something that looked better. And you moved from that something to another something. Coffee-and-tea premiums, dinnerware, penny-a-day insurance, photo coupons, cemetery lots, hosiery, extract, and God knows what all. You begged for the charities, You bought the old gold. You went back to the magazines and the brushes and the coffee and tea. You made good money, a couple of hundred a week sometimes. But when you averaged it up, the good weeks with the bad, it wasn’t so good. Fifty or sixty a week, maybe seventy. More than you could make, probably, behind agas pump or a soda fountain. But you had to knock yourself out to do it, and you were standing stil. You were still there at the starting place. And you weren’t a kid any more. So you come to this town, and you see this ad. Man for outside sales and collections. Good deal for hard worker. And you think maybe this is it. This sounds like a right town. So you take the job, and you settle down in the town. And, of course, neither one of ‘em is right, they’re just like all the others. The job stinks. The town stinks. You stink. And there’s not a goddamned thing you can do about it. All you can do is go on like this other guys go on. The guy giving haircuts to dogs, and the guy sweeping up horse manute Hating it. Hating yourself. And hoping.

Baptism and Suffering XVI. It follows, therefore, that baptism makes all sufferings and especially death, profitable and helpful, since these things can only serve baptism in the doing of its work, i. e., in the slaying of sin. For he who would fulfil the work and purpose of his baptism and be rid of sin, must die. It cannot be otherwise. Sin, however, does not like to die, and for this reason it makes death so bitter and so horrible. Such is the grace and power of God that sin, which has brought death, is driven out again by its own work, viz., by death.

Taken together, these four factors help us understand why the transition to food production in the Fertile Crescent began around 8500 B.C., not around 18,500 or 28,500 B.C. At the latter two dates hunting-gathering was still much more rewarding than incipient food production, because wild mammals were still abundant; wild cereals were not yet abundant; people had not yet developed the inventions necessary for collecting, processing, and storing cereals efficiently; and human population densities were not yet high enough for a large premium to be placed on extracting more calories per acre.

In a lending library you see people's real tastes, not their pretended ones, and one thing that strikes you is how completely the 'classical' English novelists have dropped out of favour. It is simply useless to put Dickens, Thackeray, Jane Austen, Trollope, etc. into the ordinary lending library; nobody takes them out. At the mere sight of a nineteenth-century novel people say, 'Oh, but that's OLD!' and shy away immediately. Yet it is always fairly easy to SELL Dickens, just as it is always easy to sell Shakespeare. Dickens is one of those authors whom people are 'always meaning to' read,

MAURY: What is a gentleman, anyway? ANTHONY: A man who never has pins under his coat lapel. MAURY: Nonsense! A man's social rank is determined by the amount of bread he eats in a sandwich. DICK: He's a man who prefers the first edition of a book to the last edition of a newspaper. RACHAEL: A man who never gives an impersonation of a dope-fiend. MAURY: An American who can fool an English butler into thinking he's one. MURIEL: A man who comes from a good family and went to Yale or Harvard or Princeton, and has money and dances well, and all that. MAURY: At last—the perfect definition! Cardinal Newman's is now a back number.

Relying on our acquired knowledge, we have ventured to discuss the question: Whether the soul is created before us? Whether it arrives from nothing in our bodies? At what age it came and placed itself between the bladder and the intestines, "cæcum" and "rectum"? Whether it received or brought there any ideas, and what those ideas are? Whether, after animating us for a few moments, its essence is to live after us in eternity, without the intervention of God Himself? Whether, it being a spirit, and God being spirit, they are of like nature? These questions have an appearance of sublimity. What are they but questions of men born blind discussing the nature of light?

Another roadblock to opting for an insurance cover amongst the customers is that in case they do not claim, they get nothing back in return to the premium they invested. Hence they consider insurance to be a dead investment. They need to be educated that insurance is more like a social cause. Insurance by its very principles is collection of money by many to pay to a few, in their times of distress. Rather than considering it to be a passive investment, it should be treated as an active social participation where you are securing yourself as well as helping others in their direst times of need. Then it has a higher meaning and everyone feels good to be a part of it.

THE love-affair of Enid Challenger and Edward Malone is not of the slightest interest to the reader, for the simple reason that it is not of the slightest interest to the writer. The unseen, unnoticed lure of the unborn babe is common to all youthful humanity. We deal in this chronicle with matters which are less common and of higher interest. It is only mentioned in order to explain those terms of frank and intimate comradeship which the narrative discloses. If the human race has obviously improved in anything —in Anglo-Celtic countries, at least —it is that the prim affectations and sly deceits of the past are lessened, and that young men and women can meet in an equality of clean and honest comradeship.

Everybody knows that England is the world of betting men, who are of a higher class than mere gamblers; to bet is in the English temperament. Not only the members of the Reform, but the general public, made heavy wagers for or against Phileas Fogg, who was set down in the betting books as if he were a race-horse. Bonds were issued, and made their appearance on ‘Change; “Phileas Fogg bonds” were offered at par or at a premium, and a great business was done in them. But five days after the article in the bulletin of the Geographical Society appeared, the demand began to subside: “Phileas Fogg” declined. They were offered by packages, at first of five, then of ten, until at last nobody would take less than twenty, fifty, a hundred!

The "inspired" prophet Isaiah, whose writings are venerated by both Jews and Christians, and whose prophetic utterances have so long been discussed with more zeal than discretion by the sectarians, tells us, (Isaiah xiv. 29), that "Out of the serpent's root shall come forth a Cockatrice, and his fruit shall be a fiery, flying serpent." This somewhat incoherent prediction has never been satisfactorily explained by the learned commentators who are specially educated in our colleges for solving theological enigmas, and who have failed to show, to the confusion of scientists and the admiration of a believing world, how a Cockatrice may emerge from a "serpent's root," and why a Cockatrice's "fiery and flying fruit" should have formed a theme for prophetic inspiration.—E.

I wish you to understand that there is one man, and only one, for each woman, and one woman only for each man. When those two meet they fly together and are one through all the endless chain of existence. Until they meet all unions are mere accidents which have no meaning. Sooner or later each couple becomes complete. It may not be here. It may be in the next sphere where the sexes meet as they do on earth. Or it may be further delayed. But every man and every woman has his or her affinity, and will find it. Of earthly marriages perhaps one in five is permanent. The others are accidental. Real marriage is of the soul and spirit. Sex actions are a mere external symbol which mean nothing and are foolish, or even pernicious, when the thing which they should symbolize is wanting. Am I clear?

Through their wickedness we were divided amongst ourselves; and the better to keep their thrones and be at ease, they armed the Druze to fight the Arab, and stirred up the Shiite to attack the Sunnite, and encouraged the Kurdish to butcher the Bedouin, and cheered the Mohammedan to dispute with the Christian. Until when shall a brother continue killing his own brother upon his mother's bosom? Until when shall the Cross be kept apart from the Crescent before the eyes of God? Oh Liberty, hear us, and speak in behalf of but one individual, for a great fire is started with a small spark. Oh Liberty, awaken but one heart with the rustling of thy wings, for from one cloud alone comes the lightning which illuminates the pits of the valleys and the tops of the mountains. Disperse with thy power these black clouds and descend like thunder and destroy the thrones that were built upon the bones and skulls of our ancestors.

Nature addresses herself thus to mankind: “I have formed you all weak and ignorant, to vegetate a few moments on that earth which you are afterwards to fatten with your carcasses. Let your weakness then teach you to succor each other, and as you are ignorant, bear with and endeavor mutually to instruct each other. Even if ye were all of the same way of thinking, which certainly will never come to pass, and there should be one single person only found amongst you who differed from you in belief, you ought to forgive him, for it is I who make him think in the manner he does. I have given you hands to cultivate the earth, and a faint glimmering of reason to conduct yourselves by, and I have planted in your hearts a spirit of compassion, that you may assist each other under the burden of life. Do not smother that spark, nor suffer it to be corrupted, for know it is of divine origin; neither substitute the wretched debates of the schools in the place of the voice of nature.

It's a beautiful thing, the destruction of words. Of course the great wastage is in the verbs and adjectives, but there are hundreds of nouns that can be got rid of as well. It isn't only the synonyms; there are also the antonyms. After all, what justification is there for a word which is simply the opposite of some other word? A word contains its opposite in itself. Take 'good,' for instance. If you have a word like 'good,' what need is there for a word like 'bad'? 'Ungood' will do just as well—better, because it's an exact opposite, which the other is not. Or again, if you want a stronger version of 'good,' what sense is there in having a whole string of vague useless words like 'excellent' and 'splendid' and all the rest of them? 'Plusgood' covers the meaning, or 'doubleplusgood' if you want something stronger still. Of course we use those forms already, but in the final version of Newspeak there'll be nothing else. In the end the whole notion of goodness and badness will be covered by only six words—in reality, only one word. Don't you see the beauty of that, Winston?

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The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

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My brains desert me.

For whom will a woman lie? Sometimes for herself, usually for the man she loves, always for her children.

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As the smallest drop of water detached from the ocean contains all the qualities of the ocean, so man, detached in consciousness from the Infinite, contains within him its likeness; and as the drop of water must, by the law of its nature, ultimately find its way back to the ocean and lose itself in its silent depths, so must man, by the unfailing law of his nature, at last return to his source, and lose himself in the great ocean of the Infinite.

A sweet and happy soul is the ripened fruit of experience and wisdom, and it sheds abroad the invisible yet powerful aroma of its influence, gladdening the hearts of others, and purifying the world. And all who will, and who have not yet commenced, may begin this day, if they will so resolve, to live sweetly and happily, as becomes the dignity of a true manhood or womanhood. Do not say that your surroundings are against you. A man’s surroundings are never against him; they are there to aid him, and all those outward occurrences over which you lose sweetness and peace of mind are the very conditions necessary to your development, and it is only by meeting and overcoming them that you can learn, and grow, and ripen. The fault is in yourself.