Purity Of Life Quotes

I'm not in search of sanctity, sacredness, purity; these things are found after this life, not in this life; but in this life I search to be completely human: to feel, to give, to take, to laugh, to get lost, to be found, to dance, to love and to lust, to be so human.

Art is unquestionably one of the purest and highest elements in human happiness. It trains the mind through the eye, and the eye through the mind. As the sun colors flowers, so does art color life.

Perfect purity is possible if you turn your life into a line of poetry written with a splash of blood.

I realized that the deepest spiritual lessons are not learned by His letting us have our way in the end, but by His making us wait, bearing with us in love and patience until we are able to honestly to pray what He taught His disciples to pray: Thy will be done.

When you're socially awkward, you're isolated more than usual, and when you're isolated more than usual, your creativity is less compromised by what has already been said and done. All your hope in life starts to depend on your craft, so you try to perfect it. One reason I stay isolated more than the average person is to keep my creativity as fierce as possible. Being the odd one out may have its temporary disadvantages, but more importantly, it has its permanent advantages.

I do know that waiting on God requires the willingness to bear uncertainty, to carry within oneself the unanswered question, lifting the heart to God about it whenever it intrudes upon one’s thoughts. Its easy to talk oneself into a decision that has no permanence – easier sometimes than to wait patiently.

We are not meant to die merely in order to be dead. God could not want that for the creatures to whom He has given the breath of life. We die in order to live.

Teaism is a cult founded on the adoration of the beautiful among the sordid facts of everyday existence. It inculcates purity and harmony, the mystery of mutual charity, the romanticism of the social order. It is essentially a worship of the Imperfect, as it is a tender attempt to accomplish something possible in this impossible thing we know as life.

If we hold tightly to anything given to us unwilling to allow it to be used as the Giver means it to be used we stunt the growth of the soul. What God gives us is not necessarily "ours" but only ours to offer back to him, ours to relinguish, ours to lose, ours to let go of, if we want to be our true selves. Many deaths must go into reaching our maturity in Christ, many letting goes.

Let’s state it clearly: One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway.

Let us say in passing, to be blind and to be loved, is in fact--on this earth where nothing is complete--one of the most strangely exquisite forms of happiness. To have continually at your side a woman, a girl, a sister, a charming being, who is there because you need her, and because she cannot do without you, to know you are indispensable to someone necessary to you, to be able at all times to measure her affection by the degree of the presence that she gives you, and to say to yourself: She dedicates all her time to me, because I possess her whole love; to see the thought if not the face; to be sure of the fidelity of one being in a total eclipse of the world; to imagine the rustling of her dress as the rustling of wings; to hear her moving to and fro, going out, coming in, talking, singing, to think that you are the cause of those steps, those words, that song; to show your personal attraction at every moment; to feel even more powerful as your infirmity increases; to become in darkness, and by reason of darkness, the star around which this angel gravitates; few joys can equal that. The supreme happiness of life is the conviction that we are loved; loved for ourselves--say rather, loved in spite of ourselves; the conviction the blind have. In their calamity, to be served is to be caressed. Are they deprived of anything? No. Light is not lost where love enters. And what a love! A love wholly founded in purity. There is no blindness where there is certainty.

When someone you love dies, you are given the gift of "second chances". Their eulogy is a reminder that the living can turn their lives around at any point. You’re not bound by the past; that is who you used to be. You’re reminded that your feelings are not who you are, but how you felt at that moment. Your bad choices defined you yesterday, but they are not who you are today. Your future doesn’t have to travel the same path with the same people. You can start over. You don’t have to apologize to people that won’t listen. You don’t have to justify your feelings or actions, during a difficult time in your life. You don’t have to put up with people that are insecure and want you to fail. All you have to do is walk forward with a positive outlook, and trust that God has a plan that is greater than the sorrow you left behind. The people of quality that were meant to be in your life won’t need you to explain the beauty of your heart. They already understand what being human is----a roller coaster ride of emotions during rainstorms and sunshine, sprinkled with moments when you can almost reach the stars.

As the wise men say, the key to happiness is to have a heart as pure as a child’s—a heart that sees the world as a child sees, a heart that smiles and cries like a child. For such a heart will also sleep like a child.

If your goal is purity of heart, be prepared to be thought very odd.

When ours are interrupted, his are not. His plans are proceeding exactly as scheduled, moving us always (including those minutes or hours or years which seem most useless or wasted or unendurable).

But the question to precede all others, which finally determines the course of our lives is What do I really want? Was it to love what God commands, in the words of the collect, and to desire what He promises? Did I want what I wanted, or did I want what He wanted, no matter what it might cost?

You do not,’ cried Giovanni, sitting up, ‘love anyone! You never have loved anyone, I am sure you never will! You love your purity, you love your mirror—you are just like a little virgin, you walk around with your hands in front of you as though you had some precious metal, gold, silver, rubies, maybe diamonds down there between your legs! You will never give it to anybody, you will never let anybody touch it—man or woman. You want to be clean. You think you came here covered with soap and you think you will go out covered with soap—and you do not want to stink, not even for five minutes, in the meantime.’ He grasped me by the collar, wrestling and caressing at once, fluid and iron at once: saliva spraying from his lips and his eyes full of tears, but with the bones of his face showing and the muscles leaping in his arms and neck. ‘You want to leave Giovanni because he makes you stink. You want to despise Giovanni because he is not afraid of the stink of love. You want to kill him in the name of all your lying little moralities. And you—you are immoral. You are, by far, the most immoral man I have met in all my life. Look, look what you have done to me. Do you think you could have done this if I did not love you? Is this what you should do to love?

Our vision is so limited we can hardly imagine a love that does not show itself in protection from suffering. The love of God is of a different nature altogether. It does not hate tragedy. It never denies reality. It stands in the very teeth of suffering.

Once you are defiled, you can't get back your purity by any means, instead, you will only look for ways to be defiled over and over again.

Chase looked like a drowning man without a life preserver, and by the look in his eyes, he was going under for the third time. “I knew you would be like the waters of the South Pacific Ocean.” “I beg your pardon?” “I liken people to different bodies of water,” he quickly explained. “You what?” “Each ocean has a different personality,” he said to clarify. “The Pacific Ocean is warmer and inviting, but the color is muddied in places. The Arctic Ocean is cold and very uninviting, one might even say that it is not very appealing, but it’s full of life. Then there is the South Pacific Ocean, warm, inviting, and crystal clear. It has this purity to it. Why, the coloring of the water is some of the brightest blue I’ve ever seen in my entire life. There are even places that you can see thirty meters down.

Waiting silently is the hardest thing of all. I was dying to talk to Jim and about Jim. But the things that we feel most deeply we ought to learn to be silent about, at least until we have talked them over thoroughly with God.

Snake Street is an area I should avoid. Yet that night I was drawn there as surely as if I had an appointment.  The Snake House is shabby on the outside to hide the wealth within. Everyone knows of the wealth, but facades, like the park’s wall, must be maintained. A lantern hung from the porch eaves. A sign, written in Utte, read ‘Kinship of the Serpent’. I stared at that sign, at that porch, at the door with its twisted handle, and wondered what the people inside would do if I entered. Would they remember me? Greet me as Kin? Or drive me out and curse me for faking my death?  Worse, would they expect me to redon the life I’ve shed? Staring at that sign, I pissed in the street like the Mearan savage I’ve become. As I started to leave, I saw a woman sitting in the gutter. Her lamp attracted me. A memsa’s lamp, three tiny flames to signify the Holy Trinity of Faith, Purity, and Knowledge.  The woman wasn’t a memsa. Her young face was bruised and a gash on her throat had bloodied her clothing. Had she not been calmly assessing me, I would have believed the wound to be mortal. I offered her a copper.  She refused, “I take naught for naught,” and began to remove trinkets from a cloth bag, displaying them for sale. Her Utte accent had been enough to earn my coin. But to assuage her pride I commented on each of her worthless treasures, fighting the urge to speak Utte. (I spoke Universal with the accent of an upper class Mearan though I wondered if she had seen me wetting the cobblestones like a shameless commoner.) After she had arranged her wares, she looked up at me. “What do you desire, O Noble Born?” I laughed, certain now that she had seen my act in front of the Snake House and, letting my accent match the coarseness of my dress, I again offered the copper.  “Nay, Noble One. You must choose.” She lifted a strand of red beads. “These to adorn your lady’s bosom?”             I shook my head. I wanted her lamp. But to steal the light from this woman ... I couldn’t ask for it. She reached into her bag once more and withdrew a book, leather-bound, the pages gilded on the edges. “Be this worthy of desire, Noble Born?”  I stood stunned a moment, then touched the crescent stamped into the leather and asked if she’d stolen the book. She denied it. I’ve had the Training; she spoke truth. Yet how could she have come by a book bearing the Royal Seal of the Haesyl Line? I opened it. The pages were blank. “Take it,” she urged. “Record your deeds for study. Lo, the steps of your life mark the journey of your soul.”   I told her I couldn’t afford the book, but she smiled as if poverty were a blessing and said, “The price be one copper. Tis a wee price for salvation, Noble One.”   So I bought this journal. I hide it under my mattress. When I lie awake at night, I feel the journal beneath my back and think of the woman who sold it to me. Damn her. She plagues my soul. I promised to return the next night, but I didn’t. I promised to record my deeds. But I can’t. The price is too high.

He was lovable the way a child is lovable, and he was capable of returning love with a childlike purity. If love is nevertheless excluded from his work, it's because he never quite felt that he deserved to receive it. He was a lifelong prisoner on the island of himself. What looked like gentle contours from a distance were in fact sheer cliffs. Sometimes only a little of him was crazy, sometimes nearly all of him, but, as an adult, he was never entirely not crazy. What he'd seen of his id while trying to escape his island prison by way of drugs and alcohol, only to find himself even more imprisoned by addiction, seems never to have ceased to be corrosive of his belief in his lovability. Even after he got clean, even decades after his late-adolescent suicide attempt, even after his slow and heroic construction of a life for himself, he felt undeserving. And this feeling was intertwined, ultimately to the point of indistinguishability, with the thought of suicide, which was the one sure way out of his imprisonment; surer than addiction, surer than fiction, and surer, finally, than love.

There are times when a feeling of expectancy comes to me, as if something is there, beneath the surface of my understanding, waiting for me to grasp it. It is the same tantalizing sensation when you almost remember a name, but don't quite reach it. I can feel it when I think of human beings, of the hints of evolution suggested by the removal of wisdom teeth, the narrowing of the jaw no longer needed to chew such roughage as it was accustomed to; the gradual disappearance of hair from the human body; the adjustment of the human eye to the fine print, the swift, colored motion of the twentieth century. The feeling comes, vague and nebulous, when I consider the prolonged adolesence of our species; the rites of birth, marriage and death; all the primitive, barbaric ceremonies streamlined to modern times. Almost, I think, the unreasoning, bestial purity was best. Oh, something is there, waiting for me. Perhaps someday the revelation will burst in upon me and I will see the other side of this monumental grotesque joke. And then I'll laugh. And then I'll know what life is.

...I want first of all - in fact, as an end to these other desires - to be at peace with myself. I want a singleness of eye, a purity of intention, a central cor to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact - to borrow from the language of the saints -to live 'in grace' as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony...

I took it for granted that there must be a few men left in the world who had that kind of strength. I assumed that those men would also be looking for women with principle. I did not want to be among the marked-down goods on the bargain table, cheap because they’d been pawed over. Crowds collect there. It is only the few who will pay full price. "You get what you pay for.

Where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s own taking pleasure in a feeling or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliche, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire- meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface, was all that anyone found meaning in…this was civilization as I saw it, colossal and jagged…

Until the will and the affections are brought under the authority of Christ, we have not begun to understand, let alone accept, His Lordship. The Cross, as it enters the love life, will reveal the heart’s truth.

Truth is not fully explosive, but purely electric. You don't blow the world up with the truth; you shock it into motion.

Dispassionately, reasonably, he contemplated the failure that his life must appear to be. He had wanted friendship and the closeness of friendship that might hold him in the race of mankind; he had had two friends, one of whom had died senselessly before he was known, the other of whom had now withdrawn so distantly into the ranks of the living that... He had wanted the singleness and the still connective passion of marriage; he had had that, too, and he had not known what to do with it, and it had died. He had wanted love; and he had had love, and had relinquished it, had let it go into the chaos of potentiality. Katherine, he thought. "Katherine." And he had wanted to be a teacher, and he had become one; yet he knew, he had always known, that for most of his life he had been an indifferent one. He had dreamed of a kind of integrity, of a kind of purity that was entire; he had found compromise and the assaulting diversion of triviality. He had conceived wisdom, and at the end of the long years he had found ignorance. And what else? he thought. What else? What did you expect? he asked himself.

I am convinced that the human heart hungers for constancy. In forfeiting the sanctity of sex by casual, nondiscriminatory "making out" and "sleeping around," we forfeit something we cannot well do without. There is dullness, monotony, sheer boredom in all of life when virginity and purity are no longer protected and prized.

I've heard my teacher say, where there are machines, there are bound to be machine worries; where there are machine worries, there are bound to be machine hearts. With a machine heart in your breast, you've spoiled what was pure and simple; and without the pure and simple, the life of the spirit knows no rest.

The weight of the world is love. Under the burden of solitude, under the burden of dissatisfaction the weight, the weight we carry is love. Who can deny? In dreams it touches the body, in thought constructs a miracle, in imagination anguishes till born in human— looks out of the heart burning with purity— for the burden of life is love, but we carry the weight wearily, and so must rest in the arms of love at last, must rest in the arms of love. No rest without love, no sleep without dreams of love— be mad or chill obsessed with angels or machines, the final wish is love —cannot be bitter, cannot deny, cannot withhold if denied: the weight is too heavy —must give for no return as thought is given in solitude in all the excellence of its excess. The warm bodies shine together in the darkness, the hand moves to the center of the flesh, the skin trembles in happiness and the soul comes joyful to the eye— yes, yes, that's what I wanted, I always wanted, I always wanted, to return to the body where I was born.

If women allow themselves to be consoled for their culturally determined lack of access to the modes of intellectual debate by the invocation of hypothetical great goddesses, they are simply flattering themselves into submission (a technique often used on them by men). All the mythic versions of women, from the myth of the redeeming purity of the virgin to that of the healing, reconciliatory mother, are consolatory nonsenses; and consolatory nonsense seems to me a fair definition of myth, anyway. Mother goddesses are just as silly a notion as father gods. If a revival of the myths gives women emotional satisfaction, it does so at the price of obscuring the real conditions of life. This is why they were invented in the first place.

If we look on idly, heaven and earth will never be joined. To join heaven and earth, some decisive deed of purity is necessary. To accomplish so resolute an action, you have to stake your life, giving no thought to personal gain or loss. You have to turn into a dragon and stir up a whirlwind, tear the dark, brooding clouds asunder and soar up into the azure-blue sky.

Purity does not mean crushing the instincts but having the instincts as servants and not the master of the spirit.

Then what is good? The obsessive interest in human affairs, plus a certain amount of compassion and moral conviction, that first made the experience of living something that must be translated into pigment or music or bodily movement or poetry or prose or anything that's dynamic and expressivee--that's what's good for you if you're at all serious in your aims. William Saroyan wrote a great play on this theme, that purity of heart is the one success worth having. "In the time of your life--live!" That time is short and it doesn't return again. It is slipping away while I write this and while you read it, the monosyllable of the clock is Loss, loss, loss, unless you devote your heart to its opposition.

Innocence is only a virtue, lass, when it is temporary. You must pass from it to look back and recognize its unsullied purity. To remain innocent is to twist beneath invisible and unfathomable forces all your life, until one day you realize that you no longer recognize yourself, and it comes to you that innocence was a curse that had shackled you, stunted you, defeated your every expression of living.

I want first of all... to be at peace with myself. I want a singleness of eye, a purity of intention, a central core to my life that will enable me to carry out these obligations and activities as well as I can. I want, in fact--to borrow from the language of the saints--to live "in grace" as much of the time as possible. I am not using this term in a strictly theological sense. By grace I mean an inner harmony, essentially spiritual, which can be translated into outward harmony. I am seeking perhaps what Socrates asked for in the prayer from the Phaedrus when he said, "May the outward and inward man be one." I would like to achieve a state of inner spiritual grace from which I could function and give as I was meant to in the eye of God.

He does not want a girl who trifles with Christianity. He wants a woman who is radically given to Christ. He does not want a girl who prays tepid, lukewarm prayers. He wants a woman who lives in defiance of the powers of Hell. He does not want a girl who is self-adorning with the latest fashions and trends. He wants a woman who is adorned with the inner jewelry of Christ-given holiness. He does not want a girl who dishonors and belittles her parents. He wants a woman who honors the authorities God has placed in her life and serves them with charity and gladness. He does not want a girl whose Bible is an accessory to her wardrobe. He wants a woman whose hunger and thirst is to know the Lord, and who diligently feasts upon His Word. He does not want a girl whose tongue is a deceptive weapon of selfishness. He wants a woman whose words drip with the honey of the name of Jesus.

White is associated with purity because the entire spectrum is functioning in unity. White is a healing color. White is appropriate for weddings because the unity of male and female symbolizes the unity of allness.

Whosoever will list himself under the banner of Christ, must, in the first place and above all things, make war upon his own lusts and vices. It is in vain for any man to usurp the name of Christian, without holiness of life, purity of manners, benignity and meekness of spirit.

Unless a man is prepared to ask a woman to be his wife, what right has he to claim her exclusive attention? Unless she has been asked to marry him, why would a sensible woman promise any man her exclusive attention? If, when the time has come for a commitment, he is not man enough to ask her to marry him, she should give him no reason to presume that she belongs to him.

We three belong to the Middle Ages. We have this need of heroism, and there is no place for such feelings in modern life. That is our tragedy. Once I wanted to be a saint. It seemed the only absolute act left to do, for what is most powerful in me is the craving for purity, greatness.

William Saroyan wrote a great play on this theme, that purity of heart is the one success worth having. "In the time of your life--live!" That time is short and it doesn't return again. It is slipping away while I write this and while you read it, and the monosyllable of the clock is Loss, loss, loss, unless you devote your heart to its opposition.

He who is concerned only with the purity of his own life ruins the great human relations.

If God gave it to me," we say "it's mine. I can do what I want with it." No. The truth is that it is ours to thank Him for and ours to offer back to Him, ours to relinquish, ours to lose, ours to let go of - if we want to find our true selves, if we want real Life, if our hearts are set on glory.

I thought, how magical, the first glimspe of snow. By March I would be sick of it, but here in this November instant those tiny flakes swirled with the unspeakable purity of a divine gift.

A life of feminine submission, of 'contemplative purity,' is a life of silence, a life that has no pen and no story, while a life of female rebellion, of 'significant action,' is a life that must be silenced, a life whose monstrous pen tells a terrible story.

One great idea of the biblical revelation is that God is manifest in the ordinary, in the actual, in the daily, in the now, in the concrete incarnations of life, and not through purity codes and moral achievement contests, which are seldom achieved anyway… We do not think ourselves into new ways of living, we live ourselves into new ways of thinking… The most courageous thing we will ever do is to bear humbly the mystery of our own reality.

And so when you have lost everything, no more roads, no direction, no fixed signs, no ground, no thoughts able to resist other thoughts, when you are lost, beside yourself, and you continue getting lost, when you become the panicky movement of getting lost, then, that’s when, where you are unwoven weft, flesh that lets strangeness come through, defenseless being, without resistance, without batten, without skin, inundated with otherness, it’s in these breathless times that writings traverse you, songs of an unheard-of purity flow through you, addressed to no one, they well up, surge forth, from the throats of your unknown inhabitants, these are the cries that death and life hurl in their combat.

Be thankful for the beautiful moment. Be thankful for the gift of today. Be thankful for how far you have reached.

Girls, if you will learn to wait patiently and confidently for God to bring a Christlike man into your life, you will not be disappointed. And guys, learn to treat women like the Perfect Gentleman, Jesus Christ If you do, you will not only be promoted out of “jerkhood,” but you will then be worthy of a beautiful princess of purity who is saving herself just for you.

SHOW GOOD WILL TO ALL Be fearless and pure; never waiver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, truthful, loving, and full of the desire to serve. Realize the truth of the scriptures; learn to be detached and to take joy in renunciation. Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all. Cultivate vigor, patience, will purity; avoid malice and pride Then, Arjuna, you will achieve your divine destiny.

The road to the kingdom of childhood, governed by ingenuousness and innocence, is thus regained in the horror of atonement. The purity of love is regained in its intimate truth which, as I said, is that of death. Death and the instant of divine intoxication merge when they both oppose those intentions of Good which are based on rational calculation. And death indicates the instant which, in so far as it is instantaneous, renounces the calculated quest for survival. The instant of the new individual being depended on the death of other beings. Had they not died there would have been no room for new ones. Reproduction and death condition the immortal renewal of life; they condition the instant which is always new. That is why we can only have a tragic view of the enchantment of life, but that is also why tragedy is the symbol of enchantment.

Whatever else happened, she wanted a dog in her life.

In order for the wheel to turn, for life to be lived, impurities are needed, and the impurities of impurities in the soil, too, as is known, if it is to be fertile. Dissension, diversity, the grain of salt and mustard are needed: Fascism does not want them, forbids them, and that's why you're not a Fascist; it wants everybody to be the same, and you are not. But immaculate virtue does not exist either, or if it exists it is detestable.

Living in the present moment is the recurring baptism of the soul, forever purifying every new day with a new you.

Queen of my tub, I merrily sing, While the white foam rises high, And sturdily wash, and rinse, and wring, And fasten the clothes to dry; Then out in the free fresh air they swing, Under the sunny sky. I wish we could wash from our hearts and our souls The stains of the week away, And let water and air by their magic make Ourselves as pure as they; Then on the earth there would be indeed A glorious washing-day! Along the path of a useful life Will heart's-ease ever bloom; The busy mind has no time to think Of sorrow, or care, or gloom; And anxious thoughts may be swept away As we busily wield a broom. I am glad a task to me is given To labor at day by day; For it brings me health, and strength, and hope, And I cheerfully learn to say- "Head, you may think; Heart, you may feel; But Hand, you shall work always!

Everyone who loves pro basketball assumes it's a little fixed. We all think the annual draft lottery is probably rigged, we all accept that the league aggressively wants big market teams to advance deep into the playoffs, and we all concede that certain marquee players are going to get preferential treatment for no valid reason. The outcomes of games aren't predeteremined or scripted but there are definitely dark forces who play with our reality. There are faceless puppet masters who pull strings and manipulate the purity of justice. It's not necessarily a full-on conspiracy, but it's certainly not fair. And that's why the NBA remains the only game that matters: Pro basketball is exactly like life.

He was so intense, so serious, armored in the formality of his rank and yet vulnerable in his honesty, the purity of his will. Her heart yearned to him. He thought he had learned pain, but he would learn it again and again, all his life, and forget none of it.

On one hand the eternal attraction of man towards femininity (cf. Gn. 2:23) frees in him-or perhaps it should free-a gamut of spiritual-corporal desires of an especially personal and "sharing" nature (cf. analysis of the "beginning"), to which a proportionate pyramid of values corresponds. On the other hand, "lust" limits this gamut, obscuring the pyramid of values that marks the perennial attraction of male and female.

To be disgraced in the eye of the world, to wear the appearance of infamy while her heart is all purity, her actions all innocence, and the misconduct of another the true source of her debasement, is one of those circumstances which peculiarly belong to the heroine's life, and her fortitude under it what particularly dignifies her character. Catherine had fortitude too; she suffered, but no mumur passed her lips.

It was my good fortune to be linked with Mme. Curie through twenty years of sublime and unclouded friendship. I came to admire her human grandeur to an ever growing degree. Her strength, her purity of will, her austerity toward herself, her objectivity, her incorruptible judgement— all these were of a kind seldom found joined in a single individual... The greatest scientific deed of her life—proving the existence of radioactive elements and isolating them—owes its accomplishment not merely to bold intuition but to a devotion and tenacity in execution under the most extreme hardships imaginable, such as the history of experimental science has not often witnessed.

The true purpose of life is the perfection of humanity through individual effort, under the guidance of God's inspiration. Real life is response to the best within us. To be alive only to appetite, pleasure, pride, money-making, and not to goodness and kindness, purity and love, poetry, music, flowers, stars, God and eternal hopes, is to deprive one's self of the real joy of living.

Jesus did not go through all His sufferings so we could go to church; He did what He did to atone for sin. And by doing so He made it possible to raise up a new breed of world changers, those who could maintain the standard He set in love, purity and power. This reality is one of the great prophecies that Jesus spoke: “Greater works than these shall you do because I go to the Father” (see John 14:12). Not only does Jesus’ life compel us to follow the miracle worker, so do His promises.

Human beings are settlers, but not in the pioneer sense. It is our human occupational hazard to settle for little. We settle for purity and piety when we are being invited to an exquisite holiness. We settle for the fear-driven when love longs to be our engine. We settle for a puny, vindictive God when we are being nudged always closer to this wildly inclusive, larger-than-any-life God. We allow our sense of God to atrophy. We settle for the illusion of separation when we are endlessly asked to enter into kinship with all.

A real man, the kind of man a woman wants to give her life to, is one who will respect her dignity, who will honor her like the valuable treasures she is. A real man will not attempt to rip her precious pearl from its protective shell, or persuade her with charm to give away her treasure prematurely, but he will wait patiently until she willingly gives him the prize of her heart. A real man will cherish and care for that precious prize forever.

The pursuit of joy in God is not optional. It is not an “extra” that a person might grow into after he comes to faith. It is not simply a way to “enhance” your walk with the Lord. Until your heart has hit upon this pursuit, your “faith” cannot please God. It is not saving faith. Saving faith is the confidence that if you sell all you have and forsake all sinful pleasures, the hidden treasure of holy joy will satisfy your deepest desires. Saving faith is the heartfelt conviction not only that Christ is reliable, but also that He is desirable. It is the confidence that He will come through with His promises and that what He promises is more to be desired than all the world.

The Knowing Afterwards, when we have slept, paradise- comaed and woken, we lie a long time looking at each other. I do not know what he sees, but I see eyes of surpassing tenderness and calm, a calm like the dignity of matter. I love the open ocean blue-grey-green of his iris, I love the curve of it against the white, that curve the sight of what has caused me to come, when he’s quite still, deep inside me. I have never seen a curve like that, except the earth from outer space. I don’t know where he got his kindness without self-regard, almost without self, and yet he chose one woman, instead of the others. By knowing him, I get to know the purity of the animal which mates for life. Sometimes he is slightly smiling, but mostly he just gazes at me gazing, his entire face lit. I love to see it change if I cry–there is no worry, no pity, no graver radiance. If we are on our backs, side by side, with our faces turned fully to face each other, I can hear a tear from my lower eye hit the sheet, as if it is an early day on earth, and then the upper eye’s tears braid and sluice down through the lower eyebrow like the invention of farmimg, irrigation, a non-nomadic people. I am so lucky that I can know him. This is the only way to know him. I am the only one who knows him. When I wake again, he is still looking at me, as if he is eternal. For an hour we wake and doze, and slowly I know that though we are sated, though we are hardly touching, this is the coming the other coming brought us to the edge of–we are entering, deeper and deeper, gaze by gaze, this place beyond the other places, beyond the body itself, we are making love.

The primary thing that people are going to try to take away from you— is the purity of your happiness. Rare is it to find in someone a pure happiness. A happiness so innocent, so spontaneous and so raw... it is the way we are born but it is most often not the way that we die. The world comes in and tries to take that away from you. People come in and try to take that away from you. I have learned not to jump into the pigsty with them. You have to protect the purity of your happiness and the innocence of your joy. People WILL try to take it away. Don't go there, don't let them. Keep what is yours.

There is lovemaking that is bad for a person, just as there is eating that is bad. That boysenberry cream pie from the Thrift-E Mart may appear inviting, may, in fact, cause all nine hundred taste buds to carol from the tongue, but in the end, the sugars, the additives, the empty calories clog arteries, disrupt cells, generate fat, and rot teeth. Even potentially nourishing foods can be improperly prepared. There are wrong combinations and improper preparations in sex as well. Yes, one must prepare for a fuck--the way an enlightened priest prepares to celebrate mass, the way a great matador prepares for the ring: with intensification, with purification, with a conscious summoning of sacred power. And even that won't work if the ingredients are poorly matched: oysters are delectable, so are strawberries, but mashed together ... (?!) Every nutritious sexual recipe calls for at least a pinch of love, and the fucks that rate four-star rankings from both gourmets and health-food nuts use cupfuls. Not that sex should be regarded as therapeutic or to be taken for medicinal purposes--only a dullard would hang such a millstone around the nibbled neck of a lay--but to approach sex carelessly, shallowly, with detachment and without warmth is to dine night after night in erotic greasy spoons. In time, one's palate will become insensitive, one will suffer (without knowing it) emotional malnutrition, the skin of the soul will fester with scurvy, the teeth of the heart will decay. Neither duration nor proclamation of commitment is necessarily the measure--there are ephemeral explosions of passion between strangers that make more erotic sense than lengthy marriages, there are one-night stands in Jersey City more glorious than six-months affairs in Paris--but finally there is a commitment, however brief; a purity, however threatened; a vulnerability, however concealed; a generosity of spirit, however marbled with need; and honest caring, however singled by lust, that must be present if couplings are to be salubrious and not slow poison.

What is serious to men is often very trivial in the sight of God. What in God might appear to us as "play" is perhaps what he Himself takes most seriously. At any rate, the Lord plays and diverts Himself in the garden of His creation, and if we could let go of our own obsession with what we think is the meaning of it all, we might be able to hear His call and follow Him in His mysterious, cosmic dance. We do not have to go very far to catch echoes of that game, and of that dancing. When we are alone on a starlit night; when by chance we see the migrating birds in autumn descending on a grove of junipers to rest and eat; when we see children in a moment when they are really children; when we know love in our own hearts; or when, like the Japanese poet Bashō we hear an old frog land in a quiet pond with a solitary splash--at such times the awakening, the turning inside out of all values, the "newness," the emptiness and the purity of vision that make themselves evident, provide a glimpse of the cosmic dance. For the world and time are the dance of the Lord in emptiness. The silence of the spheres is the music of a wedding feast. The more we persist in misunderstanding the phenomena of life, the more we analyze them out into strange finalities and complex purposes of our own, the more we involve ourselves in sadness, absurdity and despair. But it does not matter much, because no despair of ours can alter the reality of things; or stain the joy of the cosmic dance which is always there. Indeed, we are in the midst of it, and it is in the midst of us, for it beats in our very blood, whether we want it to or not. Yet the fact remains that we are invited to forget ourselves on purpose, cast our awful solemnity to the winds and join in the general dance.

For Werner, doubts turn up regularly. Racial purity, political purity—Bastian speaks to a horror of any sort of corruption, and yet, Werner wonders in the dead of night, isn’t life a kind of corruption? A child is born, and the world sets in upon it. Taking things from it, stuffing things into it. Each bite of food, each particle of light entering the eye—the body can never be pure. But this is what the commandant insists upon, why the Reich measures their noses, clocks their hair color. The entropy of a closed system never decreases.

If all emotions are common coin, then what is unique to the good man? To welcome with affection what is sent by fate. Not to stain or disturb the spirit within him with a mess of false beliefs. Instead, to preserve it faithfully, by calmly obeying God – saying nothing untrue, doing nothing unjust. And if the others don’t acknowledge it – this life lived in simplicity, humility, cheerfulness – he doesn’t resent them for it, and isn’t deterred from following the road where it leads: to the end of life. An end to be approached in purity, in serenity, in acceptance, in peaceful unity with what must be.

where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I contructed my movement around, how I dealt with the tangible. This was the geography around which my reality resolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s taking pleasure in a feel or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliche, was some kind of bad joke.

We are always held in the love of God. We are never wholly at the mercy of other people - they are only “second causes,” and no matter how many second or third or fiftieth causes seem to be in control of what happens to us, it is God who is in charge, He who holds the keys, He who casts the lot finally into the lap. Trusting Him, then, requires that I leave some things to be decided by others. I must learn to relinquish the control I might wield over somebody else if the decision properly belongs to him. I must resist my urge to manipulate him, needle and prod and pester until he capitulates. I must trust God in him, trust God to do for both of us better than I know.

I couldn't tell anyone how I felt because I knew they wouldn't understand. Oh, poor little Christina, falling for the bad man who treats her like dirt because she didn't know any better. And isn't it a pity that they don't still teach sex-ed in schools? Or, oh, Christina, that filthy slut, if she puts out for a man like that, I imagine she puts out for anyone. You stay away from her. It wasn't like that at all. Maybe it would have been easier if it was, just like ticking a box. Are you the Madonna, or the whore? The victim, or the vixen? The Sabine, or the skank? But nothing in life is ever that simple.

Girl in the wind blowing wide open the closed doors of my life - which way are we going? Standing against the lurid sky on the stark brink of ocean arms outstretched as if your love and hunger would embrace the world and I in my inner room playing my poetic premutations can only look and ask the unanswerable. Brave and cunning I speak to my typewriter knowing it will not answer back knowing it will not reply what I ask and do not want to hear as you with the vast sunset merge a multitude of dreams away uniquely alone and outside of me in the purity and rarity of this moment immeasurably beyond my love and my rage and with the dying call of gulls the echo resounds: Girl in the wind throwing aside the tight shutters of my life - which way are we going?

I am not a good enough writer to convey the intense emotion I felt over my newfound self-respect. It was a rehabilitation, if not a new life. This imaginary baptism, the immersion in purity, the elevation of my being above the filth in which I'd been mired and, overnight, this sense of responsibility, made me into a different man. The convict's complexes that make him hear his chains and suspect he's being watched even after he's freed, everything I'd seen, gone through, suffered, everything that was making me tarnished, rotten and dangerous, passively obedient on the surface but terribly dangerous in rebellion, all that had disappeared as if by a miracle.

If you yield yourself up to His divine working, the Lord will alter your nature; He will subdue the old nature, and breathe new life into you. Put your trust in the Lord Jesus Christ, and He will take the stony heart out of your flesh, and He will give you a heart of flesh. Where everything was hard, everything shall be tender; where everything was vicious, everything shall be virtuous: where everything tended downward, everything shall rise upward with impetuous force. The lion of anger shall give place to the lamb of meekness; the raven of uncleanness shall fly before the dove of purity; the vile serpent of deceit shall be trodden under the heel of truth.

It seemed to Jack that if an ordinary human being, his own son, no one particular, could have this purity of mind, then perhaps the isolated deeds of virtue at which people marveled in later life were not really isolated at all; perhaps they were the natural continuation of the innocent goodness that all people brought into the world at their birth. If this was true, then his fellow-human beings were not the rough, flawed creatures that most of them supposed. Their failings were not innate, but were the result of where they had gone wrong or been coarsened by their experiences; in their hearts they remained perfectible.

Where are the young who must dedicate their roseate hours, their illusions and enthusiasm to the good of the country? Where are they who must generously spill their blood to wash away so much shame, so many crimes, so much abomination? Pure and spotless must be the victim for the holocaust to be acceptable. Where are you, you children who must embody the vigor of life that has fled from your veins, the purity of ideas that has become in our minds and the fire of enthusiasm that has gone out in our hearts? We await you, Oh youth! Come, we await you!

The cloud weeps, and then the garden sprouts. The baby cries, and the mother's milk flows. The nurse of creation has said, Let them cry a lot. This rain-weeping and sun-burning twine together to make us grow. Keep your intelligence white-hot and your grief glistening, so your life will stay fresh. Cry easily like a little child. Let body needs dwindle and soul decisions increase. Diminish what you give your physical self. Your spiritual eye will begin to open. When the body empties and stays empty, God fills it with musk and mother-of-pearl. That way a man gives his dung and gets purity. Listen to the prophets, not to some adolescent boy. The foundation and the walls of spiritual life are made of self-denials and disciplines. Stay with friends who support you in these. Talk with them about sacred texts, and how you're doing, and how they're doing, and keep your practices together.

When you're traumatized, your sense of self, your individuality, is beaten up. Your skin color, your background, your pain, your hope, your gender, your faith, it's all defiled. Those essential pieces of yourself are stolen. You, as a person, are emptied and flattened, and that violence, that theft, keeps you from embodying a life that feels like your own. To continue to exist, as a whole person, you need to re-create, for yourself, an identity untouched by everything that's been used against you. You need to imagine and build a self out of elements that are not tainted. You need to remake yourself on your own terms.

Of all the conceptions of pure bliss that people and poets have dreamed of, listening to the harmony of the spheres always seemed to me the highest and most intense. That is where my dearest and brightest dreams have ranged - to hear for the duration of a heartbeat the universe and the totality of life in its mysterious innate harmony. Alas, how is it that life can be so confusing and out of tune and false, how can there be lies, evil, envy and hate among people, when the shortest song and most simple piece of music preach that heaven is revealed in the purity, harmony and interplay of clearly sounded notes. And how can I upbraid people and grow angry when I myself, with all the good will in the world have been unable to make song and sweet music out of my life?

What do women want today? What do men want? I mean, deep down. What do they really want? If ‘times’ have changed, have human longings changed, too? How about principles? Have Christian principles changed? I say no to the last three questions, an emphatic no. I am convinced that the human heart hungers for constancy. In forfeiting the sanctity of sex by casual, nondiscriminatory ‘making out’ and ‘sleeping around,’ we forfeit something we cannot well do without. There is dullness, monotony, sheer boredom in all of life when virginity and purity are no longer protected and prized. By trying to grab fulfillment everywhere, we find it nowhere.

Christians must show that misery fits the good for heaven, while happiness prepares the bad for hell; that the wicked get all their good things in this life, and the good all their evil; that in this world God punishes the people he loves, and in the next, the ones he hates; that happiness makes us bad here, but not in heaven; that pain makes us good here, but not in hell. No matter how absurd these things may appear to the carnal mind, they must be preached and they must be believed. If they were reasonable, there would be no virtue in believing. Even the publicans and sinners believe reasonable things. To believe without evidence, or in spite of it, is accounted as righteousness to the sincere and humble christian. In short, Christians are expected to denounce all pleasant paths and rustling trees, to curse the grass and flowers, and glorify the dust and weeds. They are expected to malign the wicked people in the green and happy fields, who sit and laugh beside the gurgling springs or climb the hills and wander as they will. They are expected to point out the dangers of freedom, the safety of implicit obedience, and to show the wickedness of philosophy, the goodness of faith, the immorality of science and the purity of ignorance.

and as they stood in silence before her, prayed again. "Nothing is altered and in spite of God's mercy I am still alone. Though my suffering seems senseless I am still in agony. There is no explanation of my life." Indeed there was not, nor was this what he'd meant to convey. "Please let Yvonne have her dream -- dream? -- of a new life with me -- please let me believe that all that is not an abominable self-deception," he tried... "Please let me make her happy, deliver me from this dreadful tyranny of self. I have sunk low. Let me sink lower still, that I may know the truth. Teach me to love again, to love life." That wouldn't do either... "Where is love? Let me truly suffer. Give me back my purity, the knowledge of the Mysteries, that I have betrayed and lost. -- Let me be truly lonely, that I may honestly pray. Let us be happy again somewhere, if it's only together, if it's only out of this terrible world. Destroy the world!" he cried in his heart.

Let us not believe that an external fast from visible food alone can possibly be sufficient for perfection of heart and purity of body unless with it there has also been united a fast of the soul. For the soul also has its foods that are harmful. Slander is its food and indeed one that is very dear to it. A burst of anger also supplies it with miserable food for an hour and destroys it as well with its deadly savor. Envy is food of the mind, corrupting it with its poisonous juices and never ceasing to make it wretched and miserable at the prosperity and success of another. Vanity is its food which gratifies the mind with a delicious meal for a time but afterward strips it clear and bare of all virtue. Then vanity dismisses it barren and void of all spiritual fruit. All lust and shift wanderings of heart are a sort of food for the soul, nourishing it on harmful meats but leaving it afterwards without a share of its heavenly bread and really solid food. If then, with all the powers we have, we abstain from these in a most holy fast our observance of the bodily fast will be both useful and profitable.

My blind adoration of Omi was devoid of any element of conscious criticism, and still less did I have anything like a moral viewpoint where he was concern. Whenever I tried to capture the amorphous mass of my adoration within the confines of analysis, it would already have disappeared. If there be such a thing as love that has neither duration nor progress, this was precisely my emotion. The eyes through which I saw Omi were always those of a 'first glance' or, if I may say so, of the 'primeval glance'. It was purely an unconscious attitude on my part, a ceaselesseffort to protect my fourteen-yesr-old purity from the process of erosion. Could this have been love? Grant it to be one form of love, for even though at first glance it seemed to retain its pristine form forever, simply repeating that form over and over again, it too had its own unique sort of debasement and decay. And it was a debasement more evil than that of any normal kind of love. Indeed, of all the kinds of decay in this world, decadent purity is the most malignant. Nevertheless, in my unrequited love for Omi, in this the first love I encountered in life, I seemed like a baby bird keeping its truly innocent animal lusts hidden under its wing. I was being tempted, not by the desire of possession, but simply by unadorned temptation itself. To say the least, while at school, particularly during a boring class, I could not take my eyes off Omi's profile. What more could I have done when I did not know that to love is both to seek and to be sought? For me love was nothing but a dialogue of little riddles, with no answers given. As for my spirit of adoration, I never even imagined it to be a thing that required some sort of answer.

We quickly learn that God is more interested in our holiness than in our comfort. He more greatly delights in the integrity and purity of his church than in the material well-being of its members. He shows himself more clearly to men and women who enjoy him and obey him than to men and women whose horizons revolve around good jobs, nice houses, and reasonable health. He is far more committed to building a corporate “temple” in which his Spirit dwells than he is in preserving our reputations. He is more vitally disposed to display his grace than to flatter our intelligence. He is more concerned for justice than for our ease. He is more deeply committed to stretching our faith than our popularity. He prefers that his people live in disciplined gratitude and holy joy rather than in pushy self-reliance and glitzy happiness. He wants us to pursue daily death, not self-fulfillment, for the latter leads to death, while the former leads to life. These essential values of the gospel must shape our praying, as they shape Paul’s. Indeed, they become the ground for our praying (“For this reason . . . I pray”): it is a wonderful comfort, a marvelous boost to faith, to know that you are praying in line with the declared will of almighty God.

My Sadness is Deeper than Yours My sadness is deeper than yours. My interior life is richer than yours. I am more interesting than you. I don’t care about anybody else’s problems. They are not as serious as mine. Nobody knows the weight I carry, the trouble I’ve seen. There are worlds in my head that nobody has access to: fortunately for them, fortunately for me. I have seen things that you will never see, and I have feelings that you are incapable of feeling, that you would never allow yourself to feel, because you lack the capacity and the curiosity. Once you felt the hint of such a feeling, you would stamp it out. I am a martyr to futility and I don’t expect to be shut down by a pretender. Mothballs are an aphrodisiac to me, beauty depresses me. You could never hope to fathom the depth of my feelings, deeper than death. I look down upon you all from my lofty height of lowliness. The fullness of your satisfaction lacks the cadaverous purity of my pain. Don’t talk to me about failure. You don’t know the meaning of the word. When it comes to failure, you’re strictly an amateur. Bush league stuff. I’m ten times the failure you’ll ever be. I have more to complain about than you, and regrets: more than a few, too many to mention. I am a fully-qualified failure, I have proven it over and over again. My credentials are impeccable, my resume flawless. I have worked hard to put myself in a position of unassailable wretchedness, and I demand to be respected for it. I expect to be rewarded for a struggle that produced nothing. I want the neglect, the lack of acknowledgment. And I want the bitterness that comes with it too.

Every nutritious sexual recipe calls for at least a pinch of love, and the fucks that rate four-star rankings from both gourmets and health-food nuts used cupfuls. Not that sex should be regarded as therapeutic or to be taken for medicinal purposes - only a dullard would hang such a millstone around the nibbled neck of a lay - but to approach sex carelessly, shallowly, with detachment and without warmth is to dine night after night in erotic greasy spoons. In time, one's palate will become insensitive, one will suffer (without knowing it) emotional malnutrition, the skin of the soul will fester with scurvy, the teeth of the heart will decay. Neither duration nor proclamation of commitment is necessarily the measure - there are ephemeral explosions of passion between strangers that make more erotic sense than many lengthy marriages, there are one-night stands in Jersey City more glorious than six-months affairs in Paris - but finally there is a commitment, however brief; a purity, however threatened; a vulnerability, however concealed; a generosity of spirit, however marbled with need; an honest caring, however singed by lust, that must be present if couplings are to be salubrious and not slow poison.

Why had he committed this terrible sin? Everything in the world was insignificant compared to what he had lost. Everything in the world is insignificant compared to the truth and purity of one small man – even the empire stretching from the Black Sea to the Pacific Ocean, even science itself. Then he realized that it still wasn't too late. He still had the strength to lift up his head, to remain his mother's son. And he wasn't going to try to console himself or justify what he had done. He wanted this mean, cowardly act to stand all his life as a reproach; day and night it would be something to bring him back to himself. No, no, no! He didn't want to strive to be a hero – and then preen himself over his courage. Every hour, every day, year in, year out, he must struggle to be a man, struggle for his right to be pure and kind. He must do this with humility. And if it came to it, he mustn't be afraid even of death; even then he must remain a man. 'Well then, we'll see,' he said to himself. 'Maybe I do have enough strength. Your strength, Mother...

...where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one's taking pleasure in a feeling or a look or a gesture, of receiving another person's love or kindness. Nothing was affirmative, the term "generosity of spirit" applied to nothing, was a cliche, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire - meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface was all that anyone found meaning in... this was civilization as I saw it, colossal and jagged...

Cinderella was such a dork. She left behind her glass slipper at the ball and then went right back to her stemonster's house. It seems to me she sho8ld have worn the glass slipper always, to make herself easier to find. I always hoped that after the prince found Cinderella and they rode away in their magnificant carriage, after a few miles she turned to him and said, "Could you drop me off down the road please? Now that I've finally escaped my life of horrific abuse, I'd like to see something of the world, you know? ...I'll catch back up with you later, Prince, once I've found my own way. Anyone tell you that you grew up to be sort of cute? In like a misfit type of way? The secret tactic f a good bargainer is to know when to compromise You have to trust the words. They do not create anything more than themselves. And while sometimes delights can be tiresome, mostly they re ..Pure, They're burnished by their own hopes This must be part of Mother Nature's master plan- making these boys so irresistibly cute, in such a naughty way, that the purity of their intentions becomes irrelevant. I am trying to embrace danger

In the specially Christian case we have to react against the heavy bias of fatigue. It is almost impossible to make the facts vivid, because the facts are familiar; and for fallen men it is often true that familiarity is fatigue. I am convinced that if we could tell the supernatural story of Christ word for word as of a Chinese hero, call him the Son of Heaven instead of the Son of God, and trace his rayed nimbus in the gold thread of Chinese embroideries or the gold lacquer of Chinese pottery, instead of in the gold leaf of our own old Catholic paintings, there would be a unanimous testimony to the spiritual purity of the story. We should hear nothing then of the injustice of substitution or the illogicality of atonement, of the superstitious exaggeration of the burden of sin or the impossible insolence of an invasion of the laws of nature. We should admire the chivalry of the Chinese conception of a god who fell from the sky to fight the dragons and save the wicked from being devoured by their own fault and folly. We should admire the subtlety of the Chinese view of life, which perceives that all human imperfection is in very truth a crying imperfection. We should admire the Chinese esoteric and superior wisdom, which said there are higher cosmic laws than the laws we know.

[Robert's eulogy at his brother, Ebon C. Ingersoll's grave. Even the great orator Robert Ingersoll was choked up with tears at the memory of his beloved brother] The record of a generous life runs like a vine around the memory of our dead, and every sweet, unselfish act is now a perfumed flower. Dear Friends: I am going to do that which the dead oft promised he would do for me. The loved and loving brother, husband, father, friend, died where manhood's morning almost touches noon, and while the shadows still were falling toward the west. He had not passed on life's highway the stone that marks the highest point; but, being weary for a moment, he lay down by the wayside, and, using his burden for a pillow, fell into that dreamless sleep that kisses down his eyelids still. While yet in love with life and raptured with the world, he passed to silence and pathetic dust. Yet, after all, it may be best, just in the happiest, sunniest hour of all the voyage, while eager winds are kissing every sail, to dash against the unseen rock, and in an instant hear the billows roar above a sunken ship. For whether in mid sea or 'mong the breakers of the farther shore, a wreck at last must mark the end of each and all. And every life, no matter if its every hour is rich with love and every moment jeweled with a joy, will, at its close, become a tragedy as sad and deep and dark as can be woven of the warp and woof of mystery and death. This brave and tender man in every storm of life was oak and rock; but in the sunshine he was vine and flower. He was the friend of all heroic souls. He climbed the heights, and left all superstitions far below, while on his forehead fell the golden dawning, of the grander day. He loved the beautiful, and was with color, form, and music touched to tears. He sided with the weak, the poor, and wronged, and lovingly gave alms. With loyal heart and with the purest hands he faithfully discharged all public trusts. He was a worshipper of liberty, a friend of the oppressed. A thousand times I have heard him quote these words: 'For Justice all place a temple, and all season, summer!' He believed that happiness was the only good, reason the only torch, justice the only worship, humanity the only religion, and love the only priest. He added to the sum of human joy; and were every one to whom he did some loving service to bring a blossom to his grave, he would sleep to-night beneath a wilderness of flowers. Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word; but in the night of death hope sees a star and listening love can hear the rustle of a wing. He who sleeps here, when dying, mistaking the approach of death for the return of health, whispered with his latest breath, 'I am better now.' Let us believe, in spite of doubts and dogmas, of fears and tears, that these dear words are true of all the countless dead. And now, to you, who have been chosen, from among the many men he loved, to do the last sad office for the dead, we give his sacred dust. Speech cannot contain our love. There was, there is, no gentler, stronger, manlier man.

Children inherit the qualities of the parents, no less than their physical features. Environment does play an important part, but the original capital on which a child starts in life is inherited from its ancestors. I have also seen children successfully surmounting the effects of an evil inheritance. That is due to purity being an inherent attribute of the soul. Polak and I had often very heated discussions about the desirability or otherwise of giving the children an English education. It has always been my conviction that Indian parents who train their children to think and talk in English from their infancy betray their children and their country. They deprive them of the spiritual and social heritage of the nation, and render them to that extent unfit for the service of the country. Having these convictions, I made a point of always talking to my children in Gujarati. Polak never liked this. He thought I was spoiling their future. He contended, with all the vigour and love at his command, that, if children were to learn a universal language like English from their infancy, they would easily gain considerable advantage over others in the race of life. He failed to convince me. I do not now remember whether I convinced him of the correctness of my attitude, or whether he gave me up as too obstinate. This happened about twenty years ago, and my convictions have only deepened with experience. Though my sons have suffered for want of full literary education, the knowledge of the mother-tongue that they naturally acquired has been all to their and the country’s good, inasmuch as they do not appear the foreigners they would otherwise have appeared. They naturally became bilingual, speaking and writing English with fair ease, because of daily contact with a large circle of English friends, and because of their stay in a country where English was the chief language spoken.