Rather Be On My Own Quotes

I have a history of making decisions very quickly about men. I have always fallen in love fast and without measuring risks. I have a tendency not only to see the best in everyone, but to assume that everyone is emotionally capable of reaching his highest potential. I have fallen in love more times than I care to count with the highest potential of a man, rather than with the man himself, and I have hung on to the relationship for a long time (sometimes far too long) waiting for the man to ascend to his own greatness. Many times in romance I have been a victim of my own optimism.

I prefer to be true to myself, even at the hazard of incurring the ridicule of others, rather than to be false, and to incur my own abhorrence.

For myself, I find I become less cynical rather than more--remembering my own sins and follies; and realize that men's hearts are not often as bad as their acts, and very seldom as bad as their words.

I do not love; I do not love anybody except myself. That is a rather shocking thing to admit. I have none of the selfless love of my mother. I have none of the plodding, practical love. . . . . I am, to be blunt and concise, in love only with myself, my puny being with its small inadequate breasts and meager, thin talents. I am capable of affection for those who reflect my own world.

My mind," he said, "rebels at stagnation. Give me problems, give me work, give me the most abstruse cryptogram or the most intricate analysis, and I am in my own proper atmosphere. I can dispense then with artificial stimulants. But I abhor the dull routine of existence. I crave for mental exaltation. That is why I have chosen my own particular profession, or rather created it, for I am the only one in the world.

I'd rather die on my own terms than live on theirs. I'd rather die loving Alex than live without him.

No one expects Will Herondale to live past nineteen, and no one will be sorry to see him go, either -" That was too much for Tessa. Without thinking about it she burst out indignantly, "What a thing to say!" Gabriel, interrupted midrant, looked as shocked as if one of the tapestries had suddenly started talking. "Pardon me?" "You heard me. Telling someone you wouldn't be sorry if they died! It's inexcusable!" She took hold of Will by the sleeve. "Come along, Will. This - this person - obviously isn't worth wasting your time on." Will looked hugely entertained. "So true." ... Tessa frowned at Gabriel. "I think you owe Will an apology." "I," said Gabriel, "would rather have my entrails yanked out and tied in a knot in front of my own eyes than apologize to such a worm." "Goodness," said Jem mildly. "You can't mean that. Not the Will being a worm part, of course. The bit about the entrails. That sounds dreadful.

I would rather obey a fine lion, much stronger than myself, than two hundred rats of my own species.

All my life,” she said, “I have been told ‘go’ and ‘come.’ I am told how I will live, and I am told how I must die. I must be a man’s servant and a mare for his pleasure, or I must hide myself behind walls and surrender my flesh to a cold, silent god. I would walk into the jaws of hell itself, if it were a path of my own choosing. I would rather die tomorrow in the forest than live a hundred years of the life appointed me. Please. Please let me help you.

I have the nerve to walk my own way, however hard, in my search for reality, rather than climb upon the rattling wagon of wishful illusions.

I've finally gotten to a point in my life where I'm not afraid to speak. Where my shadow no longer haunts me. And I don't want to lose that freedom--not again. I can't go backward. I'd rather be shot dead screaming for justice than die alone in a prison of my own making.

I’d rather fake my own fog, than fake a steamy love scene. Can I interest you in some mist? It’s homemade.

I needed to bring my own gifts to my new home, not resist them, not sway to and fro like the tidal waters of the lagoon, but rather chart my own course through the shallows like an experienced boatman.

For the first twenty years of my life, I rocked myself to sleep. It was a harmless enough hobby, but eventually, I had to give it up. Throughout the next twenty-two years I lay still and discovered that after a few minutes I could drop off with no problem. Follow seven beers with a couple of scotches and a thimble of good marijuana, and it’s funny how sleep just sort of comes on its own. Often I never even made it to the bed. I’d squat down to pet the cat and wake up on the floor eight hours later, having lost a perfectly good excuse to change my clothes. I’m now told that this is not called “going to sleep” but rather “passing out,” a phrase that carries a distinct hint of judgment.

I’d rather be shot dead screaming for justice than die alone in a prison of my own making.

Sometimes when I'm alone I Cry, Cause I am on my own. The tears I cry are bitter and warm. They flow with life but take no form I Cry because my heart is torn. I find it difficult to carry on. If I had an ear to confide in, I would cry among my treasured friend, but who do you know that stops that long, to help another carry on. The world moves fast and it would rather pass by. Then to stop and see what makes one cry, so painful and sad. And sometimes... I Cry and no one cares about why.

I would walk into the jaws of hell itself, if it were a path of my own choosing. I would rather die tomorrow in the forest than live a hundred years of the life appointed me.

Often, when we have a crush, when we lust for a person, we see only a small percentage of who they really are. The rest we make up for ourselves. Rather than listen, or learn, we smother them in who we imagine them to be, what we desire for ourselves, we create little fantasies of people and let them grow in our hearts. And this is where the relationship fails. In time, the fiction we scribble onto a person falls away, the lies we tell ourselves unravel and soon the person standing in front of you is almost unrecognisable, you are now complete strangers in your own love. And what a terrible shame it is. My advice: pay attention to the small details of people, you will learn that the universe is far more spectacular an author than we could ever hope to be.

There's nothing you could have done that would cause me to cease loving either of you. Will is myself, my own soul, and if I am not to have the keeping of your heart, then there is not other I would rather have that honor.

I dont crave companionship. It stands in my way. I live for pleasure. There are few persons who can give me as much pleasure as those acts I perform myself. I would rather create pleasure according to my own whim than be subjected to the whims of others.

I don't want to live in a world where the strong rule and the weak cower. I'd rather make a place where things are a little quieter. Where trolls stay the hell under their bridges and where elves don't come swooping out to snatch children from their cradles. Where vampires respect the limits, and where the faeries mind their p's and q's. My name is Harry Blackstone Copperfield Dresden. Conjure by it at your own risk. When things get strange, when what goes bump in the night flicks on the lights, when no one else can help you, give me a call. I'm in the book.

I examine my own being, and find there a world, but a world rather of imagination and dim desires, than of distinctness and living power. Then everything swims before my senses, and I smile and dream while pursuing my way through the world.

Here's why I will be a good person. Because I listen. I cannot talk, so I listen very well. I never deflect the course of the conversation with a comment of my own. People, if you pay attention to them, change the direction of one another's conversations constantly. It's like being a passenger in your car who suddenly grabs the steering wheel and turns you down a side street. For instance, if we met at a party and I wanted to tell you a story about the time I needed to get a soccer ball in my neighbor's yard but his dog chased me and I had to jump into a swimming pool to escape, and I began telling the story, you, hearing the words "soccer" and "neighbor" in the same sentence, might interrupt and mention that your childhood neighbor was Pele, the famous soccer player, and I might be courteous and say, Didn't he play for the Cosmos of New York? Did you grow up in New York? And you might reply that, no, you grew up in Brazil on the streets of Tres Coracoes with Pele, and I might say, I thought you were from Tennessee, and you might say not originally, and then go on to outline your genealogy at length. So my initial conversational gambit - that I had a funny story about being chased by my neighbor's dog - would be totally lost, and only because you had to tell me all about Pele. Learn to listen! I beg of you. Pretend you are a dog like me and listen to other people rather than steal their stories.

They say you never know what you would do in a hypothetical situation. We’d all like to think we’d be one of the people who gave up their lifejackets and waved a stoic good-bye from the slanting deck of the titanic, someone who jumped in front of a bullet for a stranger, or turned and raced back up the stairs of one of the towers, in search of someone who needed help rather than our own security. But you just don’t know for sure if, when things fall apart, you’ll think safety first, or if safety will be the last thing on your mind.

And here is the point, about myself and my co-thinkers. Our belief is not a belief. Our principles are not a faith. We do not rely solely upon science and reason, because these are necessary rather than sufficient factors, but we distrust anything that contradicts science or outrages reason. We may differ on many things, but what we respect is free inquiry, openmindedness, and the pursuit of ideas for their own sake.

Trust me, princess. I would rather end my own life than ask you to do anything that might hurt you.

Here is why I will be a good person. Because I listen. I cannot speak so I listen very well. I never interrupt, I never deflect the course of the conversation with a comment of my own. ...I beg of you, pretend you are a dog like me and LISTEN to other people rather than steal their stories.

I can’t do more than this. Don’t ask me. If you ask, I’ll try and I’ll fail. You’ll end up hating me. And I’d rather die . . . than have you hate me. Or disappoint you. My own darkness, it still chips away at me.

But my way of writing is rather to think aloud, and follow my own humours, than much to consider who is listening to me; and, if I stop to consider what is proper to be said to this or that person, I shall soon come to doubt whether any part at all is proper.

At the times in my life when I was feeling the most gregarious and looking for bosom friendships, I couldn't find any takers, so that exactly when I was alone was when I felt the most like not being alone... I became a loner in my own mind... I decided I'd rather be alone.

I had fallen in love. What I mean is: I had begun to recognize, to isolate the signs of one of those from the others, in fact I waited for these signs I had begun to recognize, I sought them, responded to those signs I awaited with other signs I made myself, or rather it was I who aroused them, these signs from her, which I answered with other signs of my own . . .

I am no warrior, but I am a ThunderClan cat. I stay in the nursery rather than hunt and fight because that is what I do best. I care for our young as though they were my own. This is my gift to the Clan, but I do it in my own chosen name.

I write to find strength. I write to become the person that hides inside me. I write to light the way through the darkness for others. I write to be seen and heard. I write to be near those I love. I write by accident, promptings, purposefully and anywhere there is paper. I write because my heart speaks a different language that someone needs to hear. I write past the embarrassment of exposure. I write because hypocrisy doesn’t need answers, rather it needs questions to heal. I write myself out of nightmares. I write because I am nostalgic, romantic and demand happy endings. I write to remember. I write knowing conversations don’t always take place. I write because speaking can’t be reread. I write to sooth a mind that races. I write because you can play on the page like a child left alone in the sand. I write because my emotions belong to the moon; high tide, low tide. I write knowing I will fall on my words, but no one will say it was for very long. I write because I want to paint the world the way I see love should be. I write to provide a legacy. I write to make sense out of senselessness. I write knowing I will be killed by my own words, stabbed by critics, crucified by both misunderstanding and understanding. I write for the haters, the lovers, the lonely, the brokenhearted and the dreamers. I write because one day someone will tell me that my emotions were not a waste of time. I write because God loves stories. I write because one day I will be gone, but what I believed and felt will live on.

There was so much I should have told you. I just didn't have time. I didn't know. I didn't know I'd have to say: A sword doesn't hold an edge on its own, you sack of Ninth House garbage. I didn't know I'd have to say, if you dip a sword into melty bone, the metal gets more pitted than an iron mine, you cross-patched necromantic shit. I think the main thing I should have said was, You sawed open your skull rather than be beholden to someone. You turned your brain into soup to escape anything less than 100 percent freedom. You put me in a box and buried me rather than give up your own goddamned agenda. Harrowhark, I gave you my whole life and you didn't even want it. Actually, scratch that, the main thing I should have said was, SQUATS ARE A START, OR A COUPLE OF STAR JUMPS, THEY'RE NOT DIFFICULT.

I don't exist to teach her a lesson, and it irks me that she thinks labelling me is okay now. Like, by liking guys, I automatically take on that role in her life. That I'm suddenly a supporting character in her story rather than the hero of my own.

My mother and father were always pushing me away from secondhand answers—even the answers they themselves believed. I don’t know that I have ever found any satisfactory answers of my own. But every time I ask it, the question is refined. That is the best of what the old heads meant when they spoke of being “politically conscious”—as much a series of actions as a state of being, a constant questioning, questioning as ritual, questioning as exploration rather than the search for certainty.

We seem to have a compulsion these days to bury time capsules in order to give those people living in the next century or so some idea of what we are like. I have prepared one of my own. I have placed some rather large samples of dynamite, gunpowder, and nitroglycerin. My time capsule is set to go off in the year 3000. It will show them what we are really like.

What I have learned so far had been an incredible journey and adventure. I remained in my own character even when I was not well liked. I now enter a room looking for people I may like rather than for those who will like me. There are people who change their demeanor between regular people and professional people. Just try to be who you are consistently and let those closest to you see your best, along with those you work with. People around you should not be the cause of change in your personal character.

Each crewman had their own laptop. So I have six at my disposal. Rather, I had six. I now have five. I thought a laptop would be fine outside. It’s just electronics, right? It’ll keep warm enough to operate in the short term, and it doesn’t need air for anything. It died instantly. The screen went black before I was out of the airlock. Turns out the “L” in “LCD” stands for “Liquid.” I guess it either froze or boiled off. Maybe I’ll post a consumer review. “Brought product to surface of Mars. It stopped working. 0/10.

The more invested I am in my own ideas about reality, the more those experiences will feel like victimizations rather than the ups and downs of relating. Actually, I believe that the less I conceptualize things that way, the more likely it is that people will want to stay by me, because they will not feel burdened, consciously or unconsciously, by my projections, judgments, entitlements, or unrealistic expectations.

Because I’m a cat. A big one, the Panther of Rough Storms, in fact. But still a cat. If there’s a saucer of milk to spill, I’d rather spill it than let it lie. If my mistress grows absent-minded and leaves a ball of yarn about, I’ll bat it between my paws, and unravel it. Because it’s fun. Because it’s what cats do best.

I must court her now,' said the Prince. 'Leave us alone for a minute.' He rode the white expertly down the hill. Buttercup had never seen such a giant beast. Or such a rider. 'I am your Prince and you will marry me,' Humperdinck said. Buttercup whispered, 'I am your servant and I refuse.' 'I am your Prince and you cannot refuse.' 'I am your loyal servant and I just did.' 'Refusal means death.' 'Kill me then.' 'I am your Prince and I’m not that bad — how could you rather be dead than married to me?' 'Because,' Buttercup said, 'marriage involves love, and that is not a pastime at which I excel. I tried once, and it went badly, and I am sworn never to love another.' 'Love?' said Prince Humperdinck. 'Who mentioned love? Not me, I can tell you. Look: there must always be a male heir to the throne of Florin. That’s me. Once my father dies, there won’t be an heir, just a king. That’s me again. When that happens, I’ll marry and have children until there is a son. So you can either marry me and be the richest and most powerful woman in a thousand miles and give turkeys away at Christmas and provide me a son, or you can die in terrible pain in the very near future. Make up your own mind.' 'I’ll never love you.' 'I wouldn’t want it if I had it.' 'Then by all means let us marry.

I could protect you, if you’d only ask me to,” said Ianthe the First. A tepid trickle of sweat ran down your ribs. “I would rather have my tendons peeled from my body, one by one, and flossed to shreds over my broken bones,” you said. “I would rather be flayed alive and wrapped in salt. I would rather have my own digestive acid dripped into my eyes.” “So what I’m hearing is … maybe,” said Ianthe. “Help me out here. Don’t be coy.

What’s three?” I asked, hoping to move away from this uncomfortable topic. The smile pulled at his lips again. “Three.” One of his hands cupped my face and the other slid around my back. He pulled my body against his and my heart began to pound. I took advantage of my free hand and pushed at his chest. “I don’t think so, Lily,” he said. “If you want to get rid of me, you’ll need to do better than that.” I drew a sharp breath and tried to wiggle away, but he held me firmly in place, watching me struggle. He grinned as he lifted me up onto the sink. “What are you doing?” I started to panic. “Someone could come in!” “If they see us, they’ll just turn around and get out of here,” he murmured, lips touching my ear. “No one crosses me.” His hips pressed against my knees, opening them, pushing my skirt up my legs. I gripped his shirt, clinging to him so I wouldn’t fall into the sink. His hand pushed into my lower back. I gasped as his body fitted against mine. Heat flooded my chest, my pelvis. I thought I would drown in it. “We can’t—” His lips stopped my words. The kiss just made me dizzier. I dug my fingers into his shoulders. “You said you didn’t want to be left alone.” His tongue flicked over my cheekbone. “This is me pestering you.” “Aren’t you breaking the rules?” I could barely get the words out. “What about the union?” “I’d rather have you on my own terms.” His hand slipped between my thighs. All strength fled my limbs. “I can’t breathe.” “That means you like it.” He kissed me again.

Tell me now, fairy as you are - can't you give me a charm, or a philter, or something of that sort, to make me a handsome man?" "It would be past the power of magic, sir;" and, in thought, I added, "A loving eye is all the charm needed: to such you are handsome enough; or rather, your sternness has a power beyond beauty." Mr. Rochester had sometimes read my unspoken thoughts with an acumen to me incomprehensible: in the present instance he took no notice of my abrupt vocal response; but he smiled at me with a certain smile he had of his own, and which he used but on rare occasions. He seemed to think too good for common purpose: it was the real sunshine of feeling - he shed it over me now.

For my own part, I tend to find the doctrinal books often more helpful in devotion than the devotional books, and I rather suspect that the same experience may await others. I believe that many who find that ‘nothing happens’ when they sit down, or kneel down, to a book of devotion, would find that the heart sings unbidden while they are working their way through a tough bit of theology with a pipe in their teeth and a pencil in their hand.

I hadn't, at the last moment, felt like washing off the two diagonal lines of dried blood that marked my cheeks. They seemed touching, and rather spectacular, and I thought I would carry them around with me, like the relic of a dead lover, till they wore off of their own accord.

I find something repulsive about the idea of vicarious redemption. I would not throw my numberless sins onto a scapegoat and expect them to pass from me; we rightly sneer at the barbaric societies that practice this unpleasantness in its literal form. There's no moral value in the vicarious gesture anyway. As Thomas Paine pointed out, you may if you wish take on a another man's debt, or even to take his place in prison. That would be self-sacrificing. But you may not assume his actual crimes as if they were your own; for one thing you did not commit them and might have died rather than do so; for another this impossible action would rob him of individual responsibility. So the whole apparatus of absolution and forgiveness strikes me as positively immoral, while the concept of revealed truth degrades the concept of free intelligence by purportedly relieving us of the hard task of working out the ethical principles for ourselves.

Your Majesty, is it true that your cousins held you down in a water cache? Is it also true that they wouldn't let you out until you agreed to repeat insults about your own family?" "I could send you to ask them." "It would be a long trip, your Majesty. I would much rather hear the answer from you." "Oh the trip would be much faster than you think. Most of my male cousins are dead." "Forgive me, Your Majesty, if I offended.

Harry," said Basil Hallward, looking him straight in the face, "every portrait that is painted with feeling is a portrait of the artist, not of the sitter. The sitter is merely the accident, the occasion. It is not he who is revealed by the painter; it is rather the painter who, on the coloured canvas, reveals himself. The reason I will not exhibit this picture is that I am afraid that I have shown in it the secret of my own soul.

You don't think I could bring myself to mark your lovely skin? I'll take my knife to you, if that's the case. I'll carve my name in your breast so that every beat of your heart will remind you that you are mine—and mine alone. Because blood is binding, and because I would rather see you destroyed than see you free or in the possession of another, so I suggest you not try me, or you will suffer as no earthly creature has.” He slammed her back against the wall. “Or ever will. But that is a suggestion, and one you are free to disregard at your own peril. But you are are going to answer my question.

I think it was Donald Mainstock, the great amateur squash player who pointed out how lovely I was. Until that time I think it was safe to say that I had never really been aware of my own timeless brand of loveliness. But his words smote me, because of course you see, I am lovely in a fluffy moist kind of way and who would have it otherwise? I walk, and let’s be splendid about this, in a highly accented cloud of gorgeousness that isn't far short of being, quite simply terrific. The secret of smooth almost shiny loveliness, of the order of which we are discussing, in this simple, frank, creamy sort of way, doesn't reside in oils, unguents, balms, ointments, creams, astringents, milks, moisturizers, liniments, lubricants, embrocations or balsams, to be rather divine for just one noble moment, it resides, and I mean this in a pink slightly special way, in ones attitude of mind. To be gorgeous, and high and true and fine and fluffy and moist and sticky and lovely, all you have to do is believe that one is gorgeous and high and true and fine and fluffy and moist and sticky and lovely. And I believe it of myself, tremulously at first and then with rousing heat and passion, because, stopping off for a second to be super again, I’m so often told it. That’s the secret really.

Yet I saw crypts when I looked at him, and I heard the beat of kettledrums. I saw torchlit fields where I had never been, heard vague incantations, felt the heat of raging fires on my face. And they didn't come out of him, these visions. Rather I drew them out on my own. Yet I never had Nicolas, mortal or immortal, been so alluring. Never had Gabrielle held me so in thrall. Dear God, this is love. This is desire. And all my past amours have been but the shadow of this." — Lestat de Lioncourt

How can another see into me, into my most secret self, without my being able to see in there myself? And without my being able to see him in me. And if my secret self, that which can be revealed only to the other, to the wholly other, to God if you wish, is a secret that I will never reflect on, that I will never know or experience or possess as my own, then what sense is there in saying that it is my secret, or in saying more generally that a secret belongs, that it is proper to or belongs to some one, or to some other who remains someone. It's perhaps there that we find the secret of secrecy. Namely, that it is not a matter of knowing and that it is there for no one. A secret doesn't belong, it can never be said to be at home or in its place. The question of the self: who am I not in the sense of who am I but rather who is this I that can say who? What is the- I and what becomes of responsibility once the identity of the I trembles in secret?

There’s nothing more embarrassing than a person who tries to guess what the great American public would like, makes a compromise for the first time, and falls flat on his face… I would rather be a failure on my own terms than a success on someone else’s. That’s a difficult statement to live up to, but then I’ve always believed that the way you affect your audience is more important than how many of them are there.

I need not describe the feelings of those whose dearest ties are rent by that most irreparable evil, the void that presents itself to the soul, and the despair that is exhibited on the countenance. It is so long before the mind can persuade itself that she whom we saw every day and whose very existence appeared a part of our own can have departed forever—that the brightness of a beloved eye can have been extinguished and the sound of a voice so familiar and dear to the ear can be hushed, never more to be heard. These are the reflections of the first days; but when the lapse of time proves the reality of the evil, then the actual bitterness of grief commences. Yet from whom has not that rude hand rent away some dear connection? And why should I describe a sorrow which all have felt, and must feel? The time at length arrives when grief is rather an indulgence than a necessity; and the smile that plays upon the lips, although it may be deemed a sacrilege, is not banished. My mother was dead, but we had still duties which we ought to perform; we must continue our course with the rest and learn to think ourselves fortunate whilst one remains whom the spoiler has not seized.

I know well that healing comes-if one is brave-from within, through profound resignation to suffering and death, through the surrender of your own will and of your self-love. But that is of no use to me; I love to paint, to see people and things and everything that makes our life-artificial, if you like. Yes, real life would be a different thing, but I do not belong to that category of souls who are ready to live and also at any moment to suffer. I am everything but courageous in sorrow, and everything but patient when I am not feeling well, though I have rather a good deal of patience in keeping to my work.

The more I read, the more I was led to abhor and detest my enslavers. I could regard them in no other light than a band of successful robbers, who had left their homes, and gone to Africa, and stolen us from our homes, and in a strange land reduced us to slavery. I loathed them as being the meanest as well as the most wicked of men. As I read and contemplated the subject, behold! that very discontentment which Master Hugh had predicted would follow my learning to read had already come, to torment and sting my soul to unutterable anguish. As I writhed under it, I would at times feel that learning to read had been a curse rather than a blessing. It had given me a view of my wretched condition, without the remedy. it opened my eyes to the horrible pit, but to no ladder upon which to get out. in moments of agony, I envied my fellow-slaves for their stupidity. I have often wished myself a beast. I preferred the condition of the meanest reptile to my own. Any thing, no matter what, to get rid of thinking! It was this everlasting thinking of my condition that tormented me. There was no getting rid of it. It was pressed upon me by every object within sight or hearing, animate or inanimate. The silver trump of freedom had roused my soul to eternal wakefulness. Freedom now appeared, to disappear no more forever. It was heard in every sound and seen in every thing. It was ever present to torment me with a sense of my wretched condition. I saw nothing without seeing it, I heard nothing without hearing it, and felt nothing without feeling it. It looked from every star, it smiled in every calm, breathed in every wind, and moved in every storm.

I prefer a church which is bruised, hurting and dirty because it has been out on the streets, rather than a church which is unhealthy from being confined and from clinging to its own security . . . More than by fear of going astray, my hope is that we will be moved by the fear of remaining shut up within structures which give us a false sense of security, within rules which make us harsh judges, within habits which make us feel safe, while at our door people are starving and Jesus does not tire of saying to us, “Give them something to eat.” —Pope Francis1

I believe in God. Maybe not the Catholic God or even the Christian one because I have a hard time seeing any God as elitist. I also have a hard time believing that anything that created rain forests and oceans and an infinite universe would, in the same process, create something as unnatural as humanity in its own image. I believe in God, but not as a he or she or an it, but as something that defines my ability to conceptualize within the rather paltry frames of reference I have on hand.

Mom said everything was for my sake, calling it love. But to me, it seemed more like we were doing this out of her own desperation not to have a child that was different. Love, according to Mom’s actions, was nothing more than nagging about every little thing, with teary eyes, about how one should act such and such in this and that situation. If that was love, I’d rather neither give nor receive any. But of course, I didn’t say that out loud. That was all thanks to one of Mom’s codes of conduct—Too much honesty hurts others—which I had memorized over and over so that it was stuck in my brain.

No sooner had the warm liquid mixed with the crumbs touched my palate than a shudder ran through me and I stopped, intent upon the extraordinary thing that was happening to me. An exquisite pleasure had invaded my senses, something isolated, detached, with no suggestion of its origin. And at once the vicissitudes of life had become indifferent to me, its disasters innocuous, its brevity illusory – this new sensation having had on me the effect which love has of filling me with a precious essence; or rather this essence was not in me it was me. ... Whence did it come? What did it mean? How could I seize and apprehend it? ... And suddenly the memory revealed itself. The taste was that of the little piece of madeleine which on Sunday mornings at Combray (because on those mornings I did not go out before mass), when I went to say good morning to her in her bedroom, my aunt Léonie used to give me, dipping it first in her own cup of tea or tisane. The sight of the little madeleine had recalled nothing to my mind before I tasted it. And all from my cup of tea.

It appears that I am willing to put with many things for the sake of Jamie Watson . . . I can tell he’s hiding a laugh when he curls his mouth in like he’s eating a lemon. Sometimes I say terrible things just to see him do it . . . He flagellates himself rather a lot, as this narrative shows. He shouldn’t. He is lovely and warm and quite brave and a bit heedless of his own safety and by any measure the best man I’ve ever known. I’ve discovered that I am very clever when it comes to caring about him, and so I will continue to do so. Later today I will ask him to spend the rest of winter break at my family’s home in Sussex . . . Watson will say yes, I’m sure of it. He always says yes to me. – Charlotte

My third maxim was to endeavor always to conquer myself rather than fortune, and change my desires rather than the order of the world, and in general, accustom myself to the persuasion that, except our own thoughts, there is nothing absolutely in our power; so that when we have done our best in things external to us, all wherein we fail of success is to be held, as regards us, absolutely impossible: and this single principle seemed to me sufficient to prevent me from desiring for the future anything which I could not obtain, and thus render me contented

I'd hoped the language might come on its own, the way it comes to babies, but people don't talk to foreigners the way they talk to babies. They don't hypnotize you with bright objects and repeat the same words over and over, handing out little treats when you finally say "potty" or "wawa." It got to the point where I'd see a baby in the bakery or grocery store and instinctively ball up my fists, jealous over how easy he had it. I wanted to lie in a French crib and start from scratch, learning the language from the ground floor up. I wanted to be a baby, but instead, I was an adult who talked like one, a spooky man-child demanding more than his fair share of attention. Rather than admit defeat, I decided to change my goals. I told myself that I'd never really cared about learning the language. My main priority was to get the house in shape. The verbs would come in due time, but until then I needed a comfortable place to hide.

I may be deemed superstitious, and even egotistical, in regarding this event as a special interposition of divine Providence in my favor. But I should be false to the earlierst sentiments of my soul, if I suppressed the opinion. I prefer to be true to myself, even at the hazard of incurring the ridicule of others, rather than to be false, and incur my own abhorrence. From my earliest recollection, I date the entertainment of a deep conviction that slavery would not always be able to hold me within its foul embrace; and in the darkest hours of my career in slavery, this living word of faith and spirit of hope departed not from me, but remained like ministering angels to cheer me through the gloom. This good spirit was from God, and to him I offer thanksgiving and praise.

Boundaries—You respect my boundaries, and when you’re not clear about what’s okay and not okay, you ask. You’re willing to say no. Reliability—You do what you say you’ll do. At work, this means staying aware of your competencies and limitations so you don’t overpromise and are able to deliver on commitments and balance competing priorities. Accountability—You own your mistakes, apologize, and make amends. Vault—You don’t share information or experiences that are not yours to share. I need to know that my confidences are kept, and that you’re not sharing with me any information about other people that should be confidential. Integrity—You choose courage over comfort. You choose what is right over what is fun, fast, or easy. And you choose to practice your values rather than simply professing them. Nonjudgment—I can ask for what I need, and you can ask for what you need. We can talk about how we feel without judgment. Generosity—You extend the most generous interpretation possible to the intentions, words, and actions of others. Self-trust is often a casualty

As I stood in my lonely bedroom at the hotel, trying to tie my white tie myself, it struck me for the first time that there must be whole squads of chappies in the world who had to get along without a man to look after them. I'd always thought of Jeeves as a kind of natural phenomenon; but, by Jove! of course, when you come to think of it, there must be quite a lot of fellows who have to press their own clothes themselves and haven't got anybody to bring them tea in the morning, and so on. It was rather a solemn thought, don't you know. I mean to say, ever since then I've been able to appreciate the frightful privations the poor have to stick.

They were all fitting into place, the jig-saw pieces. The odd strained shapes that I had tried to piece together with my fumbling fingers and they had never fitted. Frank's odd manner when I spoke about Rebecca. Beatrice and her rather diffident negative attitude. The silence that I had always taken for sympathy and regret was a silence born of shame and embarrassment. It seemed incredible to me now that I had never understood. I wondered how many people there were in the world who suffered, and continued to suffer, because they could not break out from their own web of shyness and reserve, and in their blindness and folly built up a great wall in front of them that hid the truth. This was what I had done. I had built up false pictures in my mind and sat before them. I had never had the courage to demand the truth. Had I made one step forward out of my own shyness Maxim would have told these things four months, five months ago.

I had never thought I had much in common with anybody. I had no mother, no father, no roots, no biological similarities called sisters and brothers. And for a future I didn't want a split-level home with a station wagon, pastel refrigerator, and a houseful of blonde children evenly spaced through the years. I didn't want to walk into the pages of McCall's magazine and become the model housewife. I didn't even want a husband or any man for that matter. I wanted to go my own way. That's all I think I ever wanted, to go my own way and maybe find some love here and there. Love, but not the now and forever kind with chains around your vagina and a short circuit in your brain. I'd rather be alone.

It’s not destiny, Ox. You’re not bound by this. Not yet. There’s a choice. There is always a choice. My wolf chose you. I chose you. And if you don’t choose me, then that’s your choice and I will walk out of here knowing you got to choose your own path. But I swear to god, if you choose me, I will make sure that you know the weight of your worth every day for the rest of our lives because that’s what this is. I am going to be a fucking Alpha one day, and there is no one I’d rather have by my side than you. It’s you, Ox. For me, it’s always been you.” So I said, “Okay, Joe.” I looked up at him. His wolf was close to the surface. And he said, “Okay?” I said, “Okay. Okay. I don’t know if I see the things you do.” “I know.” “And I don’t know if I’ll be good enough.” “I know you will,” he said, eyes flashing orange. “But I promised you. I said it will always be you and me.” His face stuttered a bit, and he said, “You did. You promised me. You promised.” I

Cindy, have you heard of the second law of thermodynamics?” “Yes. Something about heat energy can never be created or destroyed?” “That’s the first law of thermodynamics. The second one is this…all organized systems tend to slide slowly into chaos and disorder. Energy tends to run down. The universe itself heads inevitably towards darkness and stasis. Our own star system eventually will die, the sun will become a red giant, and the earth will be swallowed by the red giant.” “Cheery thought.” “But mathematics has altered this concept; rather one particular mathematician. His name was Ilya Prigogine, a Belgian mathematician.” “Who and what does that have to do with your being a PI and a great psychologist?” “Are you being sarcastic? Of course you are. Anyway, what I was trying to say was that Prigogine used the analogy of a walled city and open city. The walled city is isolated from its surroundings and will run down, decay, and die. The open city will have an exchange of materials and energy with its surroundings and will become larger and more complex; capable of dissipating energy even as it grows. So my point is, this analogy very much pertains to a certain female. The walled person versus the open person. The walled person will eventually decline, fade, and decay.

I was born free, and that I might live in freedom I chose the solitude of the fields; in the trees of the mountains I find society, the clear waters of the brooks are my mirrors, and to the trees and waters I make known my thoughts and charms. I am a fire afar off, a sword laid aside. Those whom I have inspired with love by letting them see me, I have by words undeceived, and if their longings live on hope—and I have given none to Chrysostom or to any other—it cannot justly be said that the death of any is my doing, for it was rather his own obstinacy than my cruelty that killed him; and if it be made a charge against me that his wishes were honourable, and that therefore I was bound to yield to them, I answer that when on this very spot where now his grave is made he declared to me his purity of purpose, I told him that mine was to live in perpetual solitude, and that the earth alone should enjoy the fruits of my retirement and the spoils of my beauty; and if, after this open avowal, he chose to persist against hope and steer against the wind, what wonder is it that he should sink in the depths of his infatuation? If I had encouraged him, I should be false; if I had gratified him, I should have acted against my own better resolution and purpose. He was persistent in spite of warning, he despaired without being hated. Bethink you now if it be reasonable that his suffering should be laid to my charge. Let him who has been deceived complain, let him give way to despair whose encouraged hopes have proved vain, let him flatter himself whom I shall entice, let him boast whom I shall receive; but let not him call me cruel or homicide to whom I make no promise, upon whom I practise no deception, whom I neither entice nor receive. It has not been so far the will of Heaven that I should love by fate, and to expect me to love by choice is idle. Let this general declaration serve for each of my suitors on his own account, and let it be understood from this time forth that if anyone dies for me it is not of jealousy or misery he dies, for she who loves no one can give no cause for jealousy to any, and candour is not to be confounded with scorn. Let him who calls me wild beast and basilisk, leave me alone as something noxious and evil; let him who calls me ungrateful, withhold his service; who calls me wayward, seek not my acquaintance; who calls me cruel, pursue me not; for this wild beast, this basilisk, this ungrateful, cruel, wayward being has no kind of desire to seek, serve, know, or follow them. If Chrysostom's impatience and violent passion killed him, why should my modest behaviour and circumspection be blamed? If I preserve my purity in the society of the trees, why should he who would have me preserve it among men, seek to rob me of it? I have, as you know, wealth of my own, and I covet not that of others; my taste is for freedom, and I have no relish for constraint; I neither love nor hate anyone; I do not deceive this one or court that, or trifle with one or play with another. The modest converse of the shepherd girls of these hamlets and the care of my goats are my recreations; my desires are bounded by these mountains, and if they ever wander hence it is to contemplate the beauty of the heavens, steps by which the soul travels to its primeval abode.

So Oz finally became home; the imagined world became the actual world, as it does for us all, because the truth is that once we have left our childhood places and started out to make our own lives, armed only with what we have and are, we understand that the real secret of the ruby slippers is not that "there's no place like home," but rather that there is no longer such a place as home: except, of course, for the homes we make, or the homes that are made for us, in Oz, which is anywhere and everywhere, except the place from which we began. In the place from which I began, after all, I watched the film from the child's - Dorothy's point of view. I experienced, with her, the frustration of being brushed aside by Uncle Henry and Auntie Em, busy with their dull grown-up counting. Like all adults, they couldn't focus on what was really important to Dorothy: namely, the threat to Toto. I ran away with Dorothy and then ran back. Even the shock of discovering that the Wizard was a humbug was a shock I felt as a child, a shock to the child's faith in adults. Perhaps, too, I felt something deeper, something I couldn't articulate; perhaps some half-formed suspicion about grown-ups was being confirmed. Now, as I look at the movie again, I have become the fallible adult. Now I am a member of the tribe of imperfect parents who cannot listen to their children's voices. I, who no longer have a father, have become a father instead, and now it is my fate to be unable to satisfy the longings of a child. This is the last and most terrible lesson of the film: that there is one final, unexpected rite of passage. In the end, ceasing to be children, we all become magicians without magic, exposed conjurers, with only our simply humanity to get us through. We are the humbugs now.

Often, when we have a crush, when we lust for a person, we see only a small percentage of who they really are. The rest we make up for ourselves. Rather than listen, or learn, we smother them in who we imagine them to be, what we desire for ourselves, we create little fantasies of people and let them grow in our hearts. And this is where the relationship fails. In time, the fiction we scribble onto a person falls away, the lies we tell ourselves unravel and soon the person standing in front of you is almost unrecognizable, you are now complete strangers in your own love. And what a terrible shame it is. My advice: pay attention to the small details of people, you will learn that the universe is far more spectacular an author than we could ever hope to be.

God did not make this person as I would have made him. He did not give him to me as a brother for me to dominate and control, but in order that I might find above him the Creator. Now the other person, in the freedom with which he was created, becomes the occasion of joy, whereas before he was only a nuisance and an affliction. God does not will that I should fashion the other person according to the image that seems good to me, that is, in my own image; rather in his very freedom from me God made this person in His image. I can never know beforehand how God's image should appear in others. That image always manifests a completely new and unique form that comes solely from God's free and sovereign creation. To me the sight may seem strange, even ungodly. But God creates every man in the likeness of His Son, the Crucified. After all, even that image certainly looked strange and ungodly to me before I grasped it.

The world is getting weirder. Darker every single day. Things are spinning around faster and faster, and threatening to go completely awry. Falcons and falconers. The center cannot hold. But in my corner of the country, I'm trying to nail things down. I don't want to live in Victor's jungle, even if it did eventually devour him. I don't want to live in a world where the strong rule and the weak cower. I'd rather make a place where things are a little quieter. Where trolls stay the hell under their bridges and where elves don't come swooping out to snatch children from their cradles. Where vampires respect the limits, and where the faeries mind their p's and q's. My name is Harry Blackstone Copperfield Dresden. Conjure by it at your own risk. When things get strange, when what goes bump in the night flicks on the lights, when no one else can help you, give me a call. I'm in the book.

If my twelve-year-old self, of whom I had grown rather fond, thinking about him, were to reproach me: 'Why have you grown up such a dull dog, when I gave you such a good start? Why have you spent your time in dusty libraries, catologuing other people's books instead of writing your own? What had become of the Ram, the Bull and the Lion, the example I gave you to emulate? Where above all is the Virgin, with her shining face and curling tresses, whom I entrusted to you'- what should I say? I should have an answer ready. 'Well, it was you who let me down, and I will tell you how. You flew too near to the sun, and you were scorched. This cindery creature is what you made me.' To which he might reply: 'But you have had half a century to get over it! Half a century, half the twentieth century, that glorious epoch, that golden age that I bequeathed to you!' 'Has the twentieth century,' I should ask, 'done so much better than I have? When you leave this room, which I admit is dull and cheerless, and take the last bus to your home in the past, if you haven't missed it - ask yourself whether you found everything so radiant as you imagined it. Ask yourself whether it has fulfilled your hopes. You were vanquished, Colston, you were vanquished, and so was your century, your precious century that you hoped so much of.

Along with the trust issues, one of the hardest parts to deal with is the feeling of not being believed or supported, especially by your own grandparents and extended family. When I have been through so much pain and hurt and have to live with the scars every day, I get angry knowing that others think it is all made up or they brush it off because my cousin was a teenager. I was ten when I was first sexually abused by my cousin, and a majority of my relatives have taken the perpetrator's side. I have cried many times about everything and how my relatives gave no support or love to me as a kid when this all came out. Not one relative ever came up to that innocent little girl I was and said "I am sorry for what you went through" or "I am here for you." Instead they said hurtful things: "Oh he was young." "That is what kids do." "It is not like he was some older man you didn't know." Why does age make a difference? It is a sick way of thinking. Sexual abuse is sexual abuse. What is wrong with this picture? It brings tears to my eyes the way my relatives have reacted to this and cannot accept the truth. Denial is where they would rather stay.

I am often described to my irritation as a 'contrarian' and even had the title inflicted on me by the publisher of one of my early books. (At least on that occasion I lived up to the title by ridiculing the word in my introduction to the book's first chapter.) It is actually a pity that our culture doesn't have a good vernacular word for an oppositionist or even for someone who tries to do his own thinking: the word 'dissident' can't be self-conferred because it is really a title of honor that has to be won or earned, while terms like 'gadfly' or 'maverick' are somehow trivial and condescending as well as over-full of self-regard. And I've lost count of the number of memoirs by old comrades or ex-comrades that have titles like 'Against the Stream,' 'Against the Current,' 'Minority of One,' 'Breaking Ranks' and so forth—all of them lending point to Harold Rosenberg's withering remark about 'the herd of independent minds.' Even when I was quite young I disliked being called a 'rebel': it seemed to make the patronizing suggestion that 'questioning authority' was part of a 'phase' through which I would naturally go. On the contrary, I was a relatively well-behaved and well-mannered boy, and chose my battles with some deliberation rather than just thinking with my hormones.

because when i feel the human world is doomed, has doomed itself by its own mingy beastliness, then i feel the colonies aren't far enough. the moon wouldn't be far enough, because even there you could look back and see the earth, dirty, beastly, unsavory among all the stars: made foul by men. Then i feel i've swallowed gall, and its eating my inside out, and nowhere's far enough to get away. but when i get a turn, i forget it all again. though it's a shame, what's been done to people these last hundred years: men turned into nothing but labor-insects, and all their manhood taken away, and all their real life. i'd wipe the machines off the face of the earth again, and end the industrial epoch absolutely, like a black mistake. but since i can't, an' nobody can, i'd better hold my peace, an' try an' life my own life: if i've got one to live, which i rather doubt.

His stories were what frightened people worst of all. Dreadful stories they were--about hanging, and walking the plank, and storms at sea, and the Dry Tortugas, and wild deeds and places on the Spanish Main. By his own account he must have lived his life among some of the wickedest men that God ever allowed upon the sea, and the language in which he told these stories shocked our plain country people almost as much as the crimes that he described. My father was always saying the inn would be ruined, for people would soon cease coming there to be tyrannized over and put down, and sent shivering to their beds; but I really believe his presence did us good. People were frightened at the time, but on looking back they rather liked it; it was a fine excitement in a quiet country life, and there was even a party of the younger men who pretended to admire him, calling him a "true sea-dog" and a "real old salt" and such like names, and saying there was the sort of man that made England terrible at sea.

I would venture to say that approaching the Christian Story from this direction, it has long been my feeling (a joyous feeling) that God redeemed the corrupt makingcreatures, men, in a way fitting to this aspect, as to others, of their strange nature. The Gospels contain a fairy-story, or a story of a larger kind which embraces all the essence of fairy-stories. They contain many marvels—peculiarly artistic, beautiful, and moving: ‘mythical’ in their perfect, self-contained significance; and among the marvels is the greatest and most complete conceivable eucatastrophe. But this story has entered History and the primary world; the desire and aspiration of sub-creation has been raised to the fulfillment of Creation. The Birth of Christ is the eucatastrophe of Man’s history. The Resurrection is the eucatastrophe of the story of the Incarnation. This story begins and ends in joy. It has pre-eminently the ‘inner consistency of reality’. There is no tale ever told that men would rather find was true, and none which so many sceptical men have accepted as true on its own merits. For the Art of it has the supremely convincing tone of Primary Art, that is, of Creation. To reject it leads either to sadness or to wrath.

Like most music that affects me deeply, I would never listen to it while others were around, just as I would not pass on a book that I especially loved to another. I am embarrassed to admit this, knowing that it reveals some essential lack or selfishness in my nature, and aware that it runs contrary to the instincts of most, whose passion for something leads them to want to share it, to ignite a similar passion in others, and that without the benefit of such enthusiasm I would still be ignorant of many of the books and much of the music I love most... But rather than an expansion, I've always felt a diminishment of my own pleasure when I've invited someone else to take part in it, a rupture in the intimacy I felt with the work, an invasion of privacy. It is worst when someone else picks up the copy of a book I've just been enthralled by and begins casually to thumb through the pages.

we begin to notice besides our particular sinful act, our sinfulness; begin to be alarmed not only about what we do, but about what we are. This may sound rather difficult, so I will try to make it clear from my own case. When I come to my evening prayers and try to reckon up the sins of the day, nine times out of ten the most obvious one is some sin against charity; I have sulked or snapped or sneered or snubbed or stormed. And the excuse that immediately springs to my mind is that the provocation was so sudden and unexpected; I was caught off my guard, I had not time to collect myself. Now that may be an extenuating circumstance as regards those particular acts: they would obviously be worse if they had been deliberate and premeditated. On the other hand, surely what a man does when he is taken off his guard is the best evidence for what sort of a man he is? Surely what pops out before the man has time to put on a disguise is the truth? If there are rats in the cellar you are most likely to see them if you go in very suddenly. But the suddenness does not creat the rats: it only prevents them from hiding. In the same way the suddenness of the provocation does not make me an ill-tempered man; it only shows me what an ill-tempered man I am. The rats are always there in the cellar, but if you go in shouting and noisily they will have taken cover before you switch on the light.

I had a dream about you. It's been a while since I could remember any of my dreams, and still, this one has left me with such strong impression. Even now, when I am fully awake, your face flashes before my eyes. It's a face I can totally relate to, as if it wasn't any more yours than it is mine. Terrifying thing, you know? I can't say I've felt that sort of intimacy with anyone. For a moment you knew all my secrets, without me even having to tell them. For a moment I even knew them myself… While I was looking into your eyes, I suddenly started to realize things about myself that were unspoken for years, like fragments of my inner life that were deeply repressed. It’s hard to distinguish if they were buried inside because dealing with them was such a dirty work, or if leaving them unnamed meant that it was not possible to define them precisely enough, so they would keep their true meaning. Perhaps, all this life that I've known so far was in fact no more but a dream about living. The only thing that has kept me in touch with reality was you… I know it comes as a surprise, and you may be wondering why it took me so long to come clean. You also may be wondering how come you've never noticed before. I've tricked you on purpose, yes, and you must realize it really has nothing to do with you. It’s always been me. This is why, seeing you in my dream like that, came out as a shock. You also must forgive me. You must forgive me because I know how it looks like, that everything we ever shared was a lie, and it wasn't… I am more of an illusionist that a deceiver, but it all comes from being in fact, a very private person. Even if it was true that you knew me better than anyone, I’d never admit it. I’d rather dig my own heart out, with a rotten spoon, than admitting it. I may let people in my own little world occasionally, but I would never let them be aware of it. I don’t throw my intimacy in front of others, especially when I care. The more I care, the less I give away, and this is something for you to understand, and grant me your forgiveness. I didn't play my tricks on you in order to deceive you, but rather to save myself, and maybe even deceive myself as well. I’ve had hidden my feelings for you so deeply that I've learned to live with them, as if any other casualty. I have done wrong to myself as much as I did to you, and I don’t know if I can forgive myself. So now I wonder, could you forgive me without feeling sorry for me? I certainly don’t deserve your pity. Especially not now that I am awake.

Sometimes when I am dusting the mirror with the grapes I look at myself in it, although I know it is vanity. In the afternoon light of the parlour my skin is a pale mauve, like a faded bruise, and my teeth are greenish. I think of all the things that have been written about me - that I am inhuman female demon, that I am an innocent victim of a blackguard forced against my will and in danger of my own life, that I was too ignorant to know how to act and that to hang me would be judicial murder, that I am fond of animals, that I am very handsome with a brilliant complexion, that I have blue eyes, that I have green eyes, that I have auburn and also have brown hair, that I am tall and also not above the average height, that I am well and decently dressed, that I robbed a dead woman to appear so, that I am brisk and smart about my work, that I am of a sullen disposition with a quarrelsome temper, that I have the appearance of a person rather above my humble station, that I am a good girl with a pliable nature and no harm is told of me, that I am cunning and devious, that I am soft in the head and little better than an idiot. And I wonder, how can I be all of these different things at once?

40. The gods either have power or they have not. If they have not, why pray to them? If they have, then instead of praying to be granted or spared such-and-such a thing, why not rather pray to be delivered from dreading it, or lusting for it, or grieving over it? Clearly, if they can help a man at all, they can help him in this way. You will say, perhaps, ‘But all that is something they have put in my own power.’ Then surely it were better to use your power and be a free man, than to hanker like a slave and a beggar for something that is not in your power. Besides, who told you the gods never lend their aid even towards things that do lie in our own power? Begin praying in this way, and you will see. Where another man prays ‘Grant that I may possess this woman,’ let your own prayer be, ‘Grant that I may not lust to possess her.’ Where he prays, ‘Grant me to be rid of such-and-such a one,’ you pray, ‘Take from me my desire to be rid of him.’ Where he begs, ‘Spare me the loss of my precious child,’ beg rather to be delivered from the terror of losing him. In short, give your petitions a turn in this direction, and see what comes.

This time we weren’t disturbed either by traveling through time or a cheeky gargoyle demon. While “Hallelujah” was running, the kiss was gentle and careful, but then Gideon buried both hands in my hair and held me very close. It wasn’t a gentle kiss anymore, and my reaction surprised me. I suddenly felt very soft and lightweight, and my arms went around Gideon’s neck of their own accord. I had no idea how, but at some point in the next few minutes, still kissing without a break, we landed on the green sofa, and we went on kissing there until Gideon abruptly sat up and looked at his watch. “Like I said, it really is a shame I’m not allowed to kiss you anymore,” he remarked rather breathlessly. The pupils of his eyes looked huge, and his cheeks were definitely flushed. I wondered what I looked like myself. As I’d temporarily mutated into some kind of human blancmange, there was no way I could get out of my half-lying position. And I realized, with horror, that I had no idea how much time had passed since Bon Jovi stopped singing “Hallelujah.” Ten minutes? Half an hour? Anything was possible. Gideon looked at me, and I thought I saw something like bewilderment in his eyes. “We’d better collect our things,” he said at last. “And you need to do something about your hair—it looks as if some idiot has been digging both hands into it and dragging you down on a sofa. Whoever’s back there waiting for us will put two and two together—oh, my God, don’t look at me like that.” “Like what?” “As if you couldn’t move.” “But I can’t,” I said, perfectly seriously. “I’m a blancmange. You’ve turned me into blancmange.” A brief smile brightened Gideon’s face, and then he jumped up and began stowing my school things in my bag. “Come along, little blancmange. Stand up.

When love beckons to you, follow him, Though his ways are hard and steep. And when his wings enfold you yield to him, Though the sword hidden among his pinions may wound you. And when he speaks to you believe in him, Though his voice may shatter your dreams as the north wind lays waste the garden. For even as love crowns you so shall he crucify you. Even as he is for your growth so is he for your pruning. Even as he ascends to your height and caresses your tenderest branches that quiver in the sun, So shall he descend to your roots and shake them in their clinging to the earth. Like sheaves of corn he gathers you unto himself. He threshes you to make you naked. He sifts you to free you from your husks. He grinds you to whiteness. He kneads you until you are pliant; And then he assigns you to his sacred fire, that you may become sacred bread for God's sacred feast. All these things shall love do unto you that you may know the secrets of your heart, and in that knowledge become a fragment of Life's heart. But if in your fear you would seek only love's peace and love's pleasure, Then it is better for you that you cover your nakedness and pass out of love's threshing-floor, Into the seasonless world where you shall laugh, but not all of your laughter, and weep, but not all of your tears. Love gives naught but itself and takes naught but from itself. Love possesses not nor would it be possessed; For love is sufficient unto love. When you love you should not say, "God is in my heart," but rather, "I am in the heart of God." And think not you can direct the course of love, for love, if it finds you worthy, directs your course. Love has no other desire but to fulfill itself. But if you love and must needs have desires, let these be your desires: To melt and be like a running brook that sings its melody to the night. To know the pain of too much tenderness. To be wounded by your own understanding of love; And to bleed willingly and joyfully. To wake at dawn with a winged heart and give thanks for another day of loving; To rest at the noon hour and meditate love's ecstasy; To return home at eventide with gratitude; And then to sleep with a prayer for the beloved in your heart and a song of praise upon your lips.

(Golden Globe acceptance speech in the style of Jane Austen's letters): "Four A.M. Having just returned from an evening at the Golden Spheres, which despite the inconveniences of heat, noise and overcrowding, was not without its pleasures. Thankfully, there were no dogs and no children. The gowns were middling. There was a good deal of shouting and behavior verging on the profligate, however, people were very free with their compliments and I made several new acquaintances. Miss Lindsay Doran, of Mirage, wherever that might be, who is largely responsible for my presence here, an enchanting companion about whom too much good cannot be said. Mr. Ang Lee, of foreign extraction, who most unexpectedly apppeared to understand me better than I undersand myself. Mr. James Schamus, a copiously erudite gentleman, and Miss Kate Winslet, beautiful in both countenance and spirit. Mr. Pat Doyle, a composer and a Scot, who displayed the kind of wild behavior one has lernt to expect from that race. Mr. Mark Canton, an energetic person with a ready smile who, as I understand it, owes me a vast deal of money. Miss Lisa Henson -- a lovely girl, and Mr. Gareth Wigan -- a lovely boy. I attempted to converse with Mr. Sydney Pollack, but his charms and wisdom are so generally pleasing that it proved impossible to get within ten feet of him. The room was full of interesting activitiy until eleven P.M. when it emptied rather suddenly. The lateness of the hour is due therefore not to the dance, but to the waiting, in a long line for horseless vehicles of unconscionable size. The modern world has clearly done nothing for transport. P.S. Managed to avoid the hoyden Emily Tomkins who has purloined my creation and added things of her own. Nefarious creature." "With gratitude and apologies to Miss Austen, thank you.

Since this often seems to come up in discussions of the radical style, I'll mention one other gleaning from my voyages. Beware of Identity politics. I'll rephrase that: have nothing to do with identity politics. I remember very well the first time I heard the saying "The Personal Is Political." It began as a sort of reaction to defeats and downturns that followed 1968: a consolation prize, as you might say, for people who had missed that year. I knew in my bones that a truly Bad Idea had entered the discourse. Nor was I wrong. People began to stand up at meetings and orate about how they 'felt', not about what or how they thought, and about who they were rather than what (if anything) they had done or stood for. It became the replication in even less interesting form of the narcissism of the small difference, because each identity group begat its sub-groups and "specificities." This tendency has often been satirised—the overweight caucus of the Cherokee transgender disabled lesbian faction demands a hearing on its needs—but never satirised enough. You have to have seen it really happen. From a way of being radical it very swiftly became a way of being reactionary; the Clarence Thomas hearings demonstrated this to all but the most dense and boring and selfish, but then, it was the dense and boring and selfish who had always seen identity politics as their big chance. Anyway, what you swiftly realise if you peek over the wall of your own immediate neighbourhood or environment, and travel beyond it, is, first, that we have a huge surplus of people who wouldn't change anything about the way they were born, or the group they were born into, but second that "humanity" (and the idea of change) is best represented by those who have the wit not to think, or should I say feel, in this way.

I am in this same river. I can't much help it. I admit it: I'm racist. The other night I saw a group (or maybe a pack?) or white teenagers standing in a vacant lot, clustered around a 4x4, and I crossed the street to avoid them; had they been black, I probably would have taken another street entirely. And I'm misogynistic. I admit that, too. I'm a shitty cook, and a worse house cleaner, probably in great measure because I've internalized the notion that these are woman's work. Of course, I never admit that's why I don't do them: I always say I just don't much enjoy those activities (which is true enough; and it's true enough also that many women don't enjoy them either), and in any case, I've got better things to do, like write books and teach classes where I feel morally superior to pimps. And naturally I value money over life. Why else would I own a computer with a hard drive put together in Thailand by women dying of job-induced cancer? Why else would I own shirts mad in a sweatshop in Bangladesh, and shoes put together in Mexico? The truth is that, although many of my best friends are people of color (as the cliche goes), and other of my best friends are women, I am part of this river: I benefit from the exploitation of others, and I do not much want to sacrifice this privilege. I am, after all, civilized, and have gained a taste for "comforts and elegancies" which can be gained only through the coercion of slavery. The truth is that like most others who benefit from this deep and broad river, I would probably rather die (and maybe even kill, or better, have someone kill for me) than trade places with the men, women, and children who made my computer, my shirt, my shoes.

At this stage of the game, I don’t have the time for patience and tolerance. Ten years ago, even five years ago, I would have listened to people ask their questions, explained to them, mollified them. No more. That time is past. Now, as Norman Mailer said in Naked and the Dead, ‘I hate everything which is not in myself.’ If it doesn’t have a direct bearing on what I’m advocating, if it doesn’t augment or stimulate my life and thinking, I don’t want to hear it. It has to add something to my life. There’s no more time for explaining and being ecumenical anymore. No more time. That’s a characteristic I share with the new generation of Satanists, which might best be termed, and has labeled itself in many ways, an ‘Apocalypse culture.’ Not that they believe in the biblical Apocalypse—the ultimate war between good and evil. Quite the contrary. But that there is an urgency, a need to get on with things and stop wailing and if it ends tomorrow, at least we’ll know we’ve lived today. It’s a ‘fiddle while Rome burns’ philosophy. It’s the Satanic philosophy. If the generation born in the 50’s grew up in the shadow of The Bomb and had to assimilate the possibility of imminent self destruction of the entire planet at any time, those born in the 60’s have had to reconcile the inevitability of our own destruction, not through the bomb but through mindless, uncontrolled overpopulation. And somehow resolve in themselves, looking at what history has taught us, that no amount of yelling, protesting, placard waving, marching, wailing—or even more constructive avenues like running for government office or trying to write books to wake people up—is going to do a damn bit of good. The majority of humans have an inborn death wish—they want to destroy themselves and everything beautiful. To finally realize that we’re living in a world after the zenith of creativity, and that we can see so clearly the mechanics of our own destruction, is a terrible realization. Most people can’t face it. They’d rather retreat to the comfort of New Age mysticism. That’s all right. All we want, those few of us who have the strength to realize what’s going on, is the freedom to create and entertain and share with each other, to preserve and cherish what we can while we can, and to build our own little citadels away from the insensitivity of the rest of the world.

If anyone attempted to rule the world by the gospel and to abolish all temporal law and sword on the plea that all are baptized and Christian, and that, according to the gospel, there shall be among them no law or sword - or need for either - pray tell me, friend, what would he be doing? He would be loosing the ropes and chains of the savage wild beasts and letting them bite and mangle everyone, meanwhile insisting that they were harmless, tame, and gentle creatures; but I would have the proof in my wounds. Just so would the wicked under the name of Christian abuse evangelical freedom, carry on their rascality, and insist that they were Christians subject neither to law nor sword, as some are already raving and ranting. To such a one we must say: Certainly it is true that Christians, so far as they themselves are concerned, are subject neither to law nor sword, and have need of neither. But take heed and first fill the world with real Christians before you attempt to rule it in a Christian and evangelical manner. This you will never accomplish; for the world and the masses are and always will be unchristian, even if they are all baptized and Christian in name. Christians are few and far between (as the saying is). Therefore, it is out of the question that there should be a common Christian government over the whole world, or indeed over a single country or any considerable body of people, for the wicked always outnumber the good. Hence, a man who would venture to govern an entire country or the world with the gospel would be like a shepherd who should put together in one fold wolves, lions, eagles, and sheep, and let them mingle freely with one another, saying, “Help yourselves, and be good and peaceful toward one another. The fold is open, there is plenty of food. You need have no fear of dogs and clubs.” The sheep would doubtless keep the peace and allow themselves to be fed and governed peacefully, but they would not live long, nor would one beast survive another. For this reason one must carefully distinguish between these two governments. Both must be permitted to remain; the one to produce righteousness, the other to bring about external peace and prevent evil deeds. Neither one is sufficient in the world without the other. No one can become righteous in the sight of God by means of the temporal government, without Christ's spiritual government. Christ's government does not extend over all men; rather, Christians are always a minority in the midst of non-Christians. Now where temporal government or law alone prevails, there sheer hypocrisy is inevitable, even though the commandments be God's very own. For without the Holy Spirit in the heart no one becomes truly righteous, no matter how fine the works he does. On the other hand, where the spiritual government alone prevails over land and people, there wickedness is given free rein and the door is open for all manner of rascality, for the world as a whole cannot receive or comprehend it.

Stephen had been put to sleep in his usual room, far from children and noise, away in that corner of the house which looked down to the orchard and the bowling-green, and in spite of his long absence it was so familiar to him that when he woke at about three he made his way to the window almost as quickly as if dawn had already broken, opened it and walked out onto the balcony. The moon had set: there was barely a star to be seen. The still air was delightfully fresh with falling dew, and a late nightingale, in an indifferent voice, was uttering a routine jug-jug far down in Jack's plantations; closer at hand and more agreeable by far, nightjars churred in the orchard, two of them, or perhaps three, the sound rising and falling, intertwining so that the source could not be made out for sure. There were few birds that he preferred to nightjars, but it was not they that had brought him out of bed: he stood leaning on the balcony rail and presently Jack Aubrey, in a summer-house by the bowling-green, began again, playing very gently in the darkness, improvising wholly for himself, dreaming away on his violin with a mastery that Stephen had never heard equalled, though they had played together for years and years. Like many other sailors Jack Aubrey had long dreamed of lying in his warm bed all night long; yet although he could now do so with a clear conscience he often rose at unChristian hours, particularly if he were moved by strong emotion, and crept from his bedroom in a watch-coat, to walk about the house or into the stables or to pace the bowling-green. Sometimes he took his fiddle with him. He was in fact a better player than Stephen, and now that he was using his precious Guarnieri rather than a robust sea-going fiddle the difference was still more evident: but the Guarnieri did not account for the whole of it, nor anything like. Jack certainly concealed his excellence when they were playing together, keeping to Stephen's mediocre level: this had become perfectly clear when Stephen's hands were at last recovered from the thumb-screws and other implements applied by French counter-intelligence officers in Minorca; but on reflexion Stephen thought it had been the case much earlier, since quite apart from his delicacy at that period, Jack hated showing away. Now, in the warm night, there was no one to be comforted, kept in countenance, no one could scorn him for virtuosity, and he could let himself go entirely; and as the grave and subtle music wound on and on, Stephen once more contemplated on the apparent contradiction between the big, cheerful, florid sea-officer whom most people liked on sight but who would have never been described as subtle or capable of subtlety by any one of them (except perhaps his surviving opponents in battle) and the intricate, reflective music he was now creating. So utterly unlike his limited vocabulary in words, at times verging upon the inarticulate. 'My hands have now regained the moderate ability they possessed before I was captured,' observed Maturin, 'but his have gone on to a point I never thought he could reach: his hands and his mind. I am amazed. In his own way he is the secret man of the world.

When Magnus looked at Imasu, he saw Imasu had dropped his head into his hands. "Er," Magnus said. "Are you quite all right?" "I was simply overcome," Imasu said in a faint voice. Magnus preened slightly. "Ah. Well." "By how awful that was," Imasu said. Magnus blinked. "Pardon?" "I can't live a lie any longer!" Imasu burst out. "I have tried to be encouraging. Dignitaries of the town have been sent to me, asking me to plead with you to stop. My own sainted mother begged me, with tears in her eyes - " "It isn't as bad as all that - " "Yes, it is!" It was like a dam of musical critique had broken. Imasu turned on him with eyes that flashed instead of shining. "It is worse than you can possibly imagine! When you play, all of my mother's flowers lose the will to live and expire on the instant. The quinoa has no flavor now. The llamas are migrating because of your music, and llamas are not a migratory animal. The children now believe there is a sickly monster, half horse and half large mournful chicken, that lives in the lake and calls out to the world to grant it the sweet release of death. The townspeople believe that you and I are performing arcane magic rituals - " "Well, that one was rather a good guess," Magnus remarked. " - using the skull of an elephant, an improbably large mushroom, and one of your very peculiar hats!" "Or not," said Magnus. "Furthermore, my hats are extraordinary." "I will not argue with that." Imasu scrubbed a hand through his thick black hair, which curled and clung to his fingers like inky vines. "Look, I know that I was wrong. I saw a handsome man, thought that it would not hurt to talk a little about music and strike up a common interest, but I don't deserve this. You are going to get stoned in the town square, and if I have to listen to you play again, I will drown myself in the lake." "Oh," said Magnus, and he began to grin. "I wouldn't. I hear there is a dreadful monster living in that lake." Imasu seemed to still be brooding about Magnus's charango playing, a subject that Magnus had lost all interest in. "I believe the world will end with a noise like the noise you make!" "Interesting," said Magnus, and he threw his charango out the window. "Magnus!" "I believe that music and I have gone as far as we can go together," Magnus said. "A true artiste knows when to surrender." "I can't believe you did that!" Magnus waved a hand airily. "I know, it is heartbreaking, but sometimes one must shut one's ears to the pleas of the muse." "I just meant that those are expensive and I heard a crunch.

Keep his mind on the inner life. He thinks his conversion is something inside him, and his attention is therefore chiefly turned at present to the state of his own mind--or rather to that very expurgated version of them which is all you should allow him to see. Encourage this. Keep his mind off the most elementary duties of directing it to the most advanced and spiritual ones. Aggravate the most useful human characteristics, the horror and neglect of the obvious. You must bring him to a condition in which he can practise self-examination for an hour without discovering any of those facts about himself which are perfectly clear to anyone who has ever lived in the same house with him or worked in the same office. 2. It is, no doubt, impossible to prevent his praying for his mother, but we have means of rendering the prayers innocuous. Make sure that they are always very 'spiritual', that is is always concerned with the state of her soul and never with her rhuematism. Two advantages will follow. In the first place, his attention will be kept on what he regards are her sins, by which, with a little guidance from you, he can be induced to mean any of her actions which are inconvenient or irritating to himself. Thus you can keep rubbing the wounds of the day a little sorer even while he is on his knees; the operation is not at all difficult and you will find it very entertaining. In the second place, since his ideas about her soul will be very crude and often erroneous, he will, in some degree, be praying for an imaginary person, and it will be your task to make that imaginary person daily less and less like the real mother--the sharp-tongued old lady at the breakfast table. In time you may get the cleavage so wide that no thought or feeling from his prayers for the imagined mother will ever flow over into his treatment of the real one. I have had patients of my own so well in hand that they could be turned at a moment's notice from impassioned prayer for a wife's or son's soul to beating or insulting the real wife or son without any qualm. 3. When two humans have lived together for many years it usually happens that each has tones of voice and expressions of face whice are almost unedurably irritating to the other. Work on that. Bring fully into the consciousness of your patient that particular lift of his mother's eyebrows which he learned to dislike in the nursery, and let him think how much he dislikes it. Let him assume that she knows how annoying it is and does it to annoy--if you know your job he will not notice the immense improbablity of the assumption. And, of course, never let him suspect that he has tones and looks which similarly annoy her. As he cannot see or hear himself, this is easily managed.

Impatiently I waited for evening, when I might summon you to my presence. An unusual– to me– a perfectly new character, I suspected was yours; I desired to search it deeper, and know it better. You entered the room with a look and air at once shy and independent; you were quaintly dress– much as you are now. I made you talk; ere long I found you full of strange contrasts. Your garb and manner were restricted by rule; your air was often diffident, and altogether that of one refined by nature, but absolutely unused to society, and a good deal afraid of making herself disadvantageously conspicuous by some solecism or blunder; yet, when addressed, you lifted a keen, a daring, and a glowing eye to your interlocutor’s face; there was penetration and power in each glance you gave; when plied by close questions, you found ready and round answers. Very soon you seemed to get used to me – I believe you felt the existence of sympathy between you and your grim and cross master, Jane; for it was astonishing to see how quickly a certain pleasant ease tranquilized your manner; snarl as I would, you showed no surprise, fear, annoyance, or displeasure, at my moroseness; you watched me, and now and then smiled at me with a simple yet sagacious grace I cannot describe. I was at once content and stimulated with what I saw; I liked what I had seen, and wished to see more. Yet, for a long time, I treated you distantly, and sought your company rarely, I was an intellectual epicure, and wished to prolong the gratification of making this novel and piquant acquaintance; besides, I was for a while troubled with a haunting fear that if I handled the flower freely its bloom would fade – the sweet charm of freshness would leave it. I did not then know that it was no transitory blossom, but rather the radiant resemblance of one, cut in an indestructible gem. Moreover, I wished to see whether you would seek me if I shunned you – but you did not; you kept in the school-room as still as your own desk and easel; if by chance I met you, you passed me as soon, and with as little token of recognition, as was consistent with respect. Your habitual expression in those days, Jane, was a thoughtful look; not despondent, fro you were not sickly; but not buoyant, for you had little hope, and no actual pleasure. I wondered what you thought of me– or if you ever thought of me; to find this out, I resumed my notice of you. There was something glad in your glance, and genial in your manner, when you conversed; I saw you had a social heart; it was the silent school-room– it was the tedium of your life that made you mournful. I permitted myself the delight of being kind to you; kindness stirred emotion soon; your face became soft in expression, your tones gentle; I liked my name pronounced by your lips in a grateful, happy accent. I used to enjoy a chance meeting with you, Jane, at this time; there was a curious hesitation in your manner; you glanced at me with a slight trouble– a hovering doubt; you did not know what my caprice might be– whether I was going to play the master, and be stern– or the friend, and be benignant. I was now too fond of you often to stimulate the first whim; and, when I stretched my hand out cordially, such bloom, and light, and bliss, rose to your young, wistful features, I had much ado often to avoid straining you then and there to my heart.

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.