Realise Who's Important Quotes

The more she thought about it, the more she realised both sides had lost an important alternate perspective. And maybe that was what she'd been created for. A girl from both worlds, who'd seen the follies and triumphs of each side. And her job was to shake things up and do something new.

It was a very ordinary day, the day I realised that my becoming is my life and my home and that I don't have to do anything but trust the process, trust my story and enjoy the journey. It doesn't really matter who I've become by the finish line, the important things are the changes from this morning to when I fall asleep again, and how they happened, and who they happened with. An hour watching the stars, a coffee in the morning with someone beautiful, intelligent conversations at 5am while sharing the last cigarette. Taking trains to nowhere, walking hand in hand through foreign cities with someone you love. Oceans and poetry. It was all very ordinary until my identity appeared, until my body and mind became one being. The day I saw the flowers and learned how to turn my daily struggles into the most extraordinary moments. Moments worth writing about. For so long I let my life slip through my fingers, like water. I'm holding on to it now, and I'm not letting go.

If they know nothing of death, it is because they know little of life, for the secrets of life and death belong to those, and those only, whom the sequence of time affects, and who possess not merely the present but the future, and can rise or fall from a past of glory or of shame. Movement, that problem of the visible arts, can be truly realised by Literature alone. It is Literature that shows us the body in its swiftness and the soul in its unrest.

Ninjas are far more important to science than anyone realises. If we could capture one to study, I think most of science’s biggest puzzles might be resolved.

THE DAY YOU READ THIS On this day, you read something that moved you and made you realise there were no more fears to fear. No tears to cry. No head to hang in shame. That every time you thought you’d offended someone, it was all just in your head and really, they love you with all their heart and nothing will ever change that. That everyone and everything lives on inside you. That that doesn’t make any of it any less real. That soft touches will change you and stay with you longer than hard ones. That being alone means you’re free. That old lovers miss you and new lovers want you and the one you’re with is the one you’re meant to be with. That the tingles running down your arms are angel feathers and they whisper in your ear, constantly, if you choose to hear them. That everything you want to happen, will happen, if you decide you want it enough. That every time you think a sad thought, you can think a happy one instead. That you control that completely. That the people who make you laugh are more beautiful than beautiful people. That you laugh more than you cry. That crying is good for you. That the people you hate wish you would stop and you do too. That your friends are reflections of the best parts of you. That you are more than the sum total of the things you know and how you react to them. That dancing is sometimes more important than listening to the music. That the most embarrassing, awkward moments of your life are only remembered by you and no one else. That no one judges you when you walk into a room and all they really want to know, is if you’re judging them. That what you make and what you do with your time is more important than you’ll ever fathom and should be treated as such. That the difference between a job and art is passion. That neither defines who you are. That talking to strangers is how you make friends. That bad days end but a smile can go around the world. That life contradicts itself, constantly. That that’s why it’s worth living. That the difference between pain and love is time. That love is only as real as you want it to be. That if you feel good, you look good but it doesn’t always work the other way around. That the sun will rise each day and it’s up to you each day if you match it. That nothing matters up until this point. That what you decide now, in this moment, will change the future. Forever. That rain is beautiful. And so are you.

You will not remember much from school. School is designed to teach you how to respond and listen to authority figures in the event of an emergency. Like if there's a bomb in a mall or a fire in an office. It can, apparently, take you more than a decade to learn this. These are not the best days of your life. They are still ahead of you. You will fall in love and have your heart broken in many different, new and interesting ways in college or university (if you go) and you will actually learn things, as at this point, people will believe you have a good chance of obeying authority and surviving, in the event of an emergency. If, in your chosen career path, there are award shows that give out more than ten awards in one night or you have to pay someone to actually take the award home to put on your mantlepiece, then those awards are more than likely designed to make young people in their 20's work very late, for free, for other people. Those people will do their best to convince you that they have value. They don't. Only the things you do have real, lasting value, not the things you get for the things you do. You will, at some point, realise that no trophy loves you as much as you love it, that it cannot pay your bills (even if it increases your salary slightly) and that it won't hold your hand tightly as you say your last words on your deathbed. Only people who love you can do that. If you make art to feel better, make sure it eventually makes you feel better. If it doesn't, stop making it. You will love someone differently, as time passes. If you always expect to feel the same kind of love you felt when you first met someone, you will always be looking for new people to love. Love doesn't fade. It just changes as it grows. It would be boring if it didn't. There is no truly "right" way of writing, painting, being or thinking, only things which have happened before. People who tell you differently are assholes, petrified of change, who should be violently ignored. No philosophy, mantra or piece of advice will hold true for every conceivable situation. "The early bird catches the worm" does not apply to minefields. Perfection only exists in poetry and movies, everyone fights occasionally and no sane person is ever completely sure of anything. Nothing is wrong with any of this. Wisdom does not come from age, wisdom comes from doing things. Be very, very careful of people who call themselves wise, artists, poets or gurus. If you eat well, exercise often and drink enough water, you have a good chance of living a long and happy life. The only time you can really be happy, is right now. There is no other moment that exists that is more important than this one. Do not sacrifice this moment in the hopes of a better one. It is easy to remember all these things when they are being said, it is much harder to remember them when you are stuck in traffic or lying in bed worrying about the next day. If you want to move people, simply tell them the truth. Today, it is rarer than it's ever been. (People will write things like this on posters (some of the words will be bigger than others) or speak them softly over music as art (pause for effect). The reason this happens is because as a society, we need to self-medicate against apathy and the slow, gradual death that can happen to anyone, should they confuse life with actually living.)

My Sabine, I just left your room. You were so beautiful lying there sound asleep that I couldn’t bear to wake you. But I’m not feeling so great and there are things I promised to tell you that I fear I may not get the chance to. I know you had once hoped that I would be the one to pass on your letters to Maddie once you were gone. But, as it turns out, I think it is going to be me who ends up leaving the letters behind. Be mad at me. You should. But after that try to understand that I did what I thought was best. I wanted to tell you. So many times I snuck down to your room planning on telling you everything, but I just couldn’t. Partly it was for you – yes. You needed time and I didn’t want to influence your choices, even once I realised what was happening between us, even more so then. Falling in love with you only made those choices more complicated and I feared that you might choose to stay for me and then, after I was gone, change your mind. I couldn’t let that happen. Partly the choice was selfish, and for that I am sorry. For so long now people have been trying to fix me, but where they failed, you succeeded. You’ve given me more life in the last couple of weeks that I’ve had in years. Being with you, loving you, making memories with you, fearing for you, wanting to show you the beauty of life instead of the terror – it was bittersweet, but more importantly Sabine, it was real. I know this is the part when I beg you to go on, live your life and be happy. But I don’t need to say those things. I know you. Your lives will be extraordinary. You certainly made mine feel that way. Please find it in your heart to forgive me one day. I wish we had more time, but I want to thank you – for giving me life in my time of death. My love for you is eternal. Ethan.

I realise its commonplace for parents to say to their child sternly, "I love you, but i don't always like you." But what kind of love is that? it seems to me that comes down to, I'm not oblivious to you - that is, you ca still hurt my feelings - but i cant stand having you around." Who wants to be loved like that? I wonder if I wouldn't have been more moved if my own mother had taken me in her arms and said, "I like you." I wonder if just enjoying your kids company isn't more important.

Rousseau already observed that this form of government is more accurately an ‘elective aristocracy’ because in practice the people are not in power at all. Instead we’re allowed to decide who holds power over us. It’s also important to realise this model was originally designed to exclude society’s rank and file. Take the American Constitution: historians agree it ‘was intrinsically an aristocratic document designed to check the democratic tendencies of the period’. It was never the American Founding Fathers’ intention for the general populace to play an active role in politics. Even now, though any citizen can run for public office, it’s tough to win an election without access to an aristocratic network of donors and lobbyists. It’s not surprising that American ‘democracy’ exhibits dynastic tendencies—think of the Kennedys, the Clintons, the Bushes. Time and again we hope for better leaders, but all too often those hopes are dashed. The reason, says Professor Keltner, is that power causes people to lose the kindness and modesty that got them elected, or they never possessed those sterling qualities in the first place. In a hierarchically organised society, the Machiavellis are one step ahead. They have the ultimate secret weapon to defeat their competition. They’re shameless.

We need myths that will help us to identify with all our fellow-beings, not simply with those who belong to our ethnic, national or ideological tribe. We need myths that help us to realise the importance of compassion, which is not always regarded as sufficiently productive or efficient in our pragmatic, rational world.

[...]perhaps the secret of leading a life in which you would not always be worrying about things, or complaining about them, was to accept that there were people who just saw things differently from you and always would. Once you understood that, then you could accept the people themselves as they were and not try to change them. What was even more important, perhaps, was that you could love those people who looked at things so differently, because you realised that they were not trying to make life hard for you by being what they were, but were simply doing their best. Then, when you started to love them, love would do the work that it always did and it would begin to transform them and then they would end up seeing things in the same way that you did.

This distinction between headspace and the emotion of happiness is an important one. For some reason we’ve come to believe that happiness should be the default setting in life and, therefore, anything different is somehow wrong. Based on this assumption we tend to resist the source of unhappiness – physically, mentally and emotionally. It’s usually at this stage that things get complicated. Life can begin to feel like a chore, and an endless struggle to chase and maintain that feeling of happiness. We get hooked on the temporary rush or pleasure of a new experience, whatever that is, and then need to feed it the whole time. It doesn’t matter whether we feed it with food, drink, drugs, clothes, cars, relationships, work, or even the peace and quiet of the countryside. If we become dependent on it for our happiness, then we’re trapped. What happens when we can’t have it any more? And what happens when the excitement wears off? For many, their entire life revolves around this pursuit of happiness. Yet how many people do you know who are truly happy? And by that I mean, how many people do you know who have that unshakeable sense of underlying headspace? Has this approach of chasing one thing after the next worked for you in terms of giving you headspace? It’s as if we rush around creating all this mental chatter in our pursuit of temporary happiness, without realising that all the noise is simply drowning out the natural headspace that is already there, just waiting to be acknowledged.

Where do you keep your memories of love, past lovers?” QiRia looked at her. “In my head, of course.” He looked away. “There are not so many of those, anyway,” he said, voice a little quieter. “Loving becomes harder, the longer you live, and I have lived a very long time indeed.” He fixed his gaze on her again. “I’m sure it varies across species – some seem to do quite well with no idea of love at all – but you soon enough come to realise that love generally comes from a need within ourselves, and that the behaviour, the… expression of love is what is most important to us, not the identity, not the personality of the one who is loved.

I realise it’s not important who owns the physical structure or where it’s located, it’s the person you love – the bond you’ve built – that will shelter you when you need it.

Did you bite someone?' Jack enquired. 'I laughed at people, which is much worse. My laughter has sharper teeth than any dog. It tears people apart who wish to be taken seriously, but I could not help myself. There were many complaints and finally a man in a brown suit came and looked at me. He was very important and not used to being laughed at, but I could see he had dandruff on his collar, and there was a spot of his breakfast egg on his lapel. You should have seen him - so puffed up and proud of himself. I couldn't help but laugh and that made people see him as I did, and so they laughed too. All of a sudden everyone realised that for all his status in official matters, he was a man who lived alone and was loveless.

Ultimately, musicians of the world must come realise the potential of their calling. Like the shamans, we may serve as healers, metaphysicians, inciters, exciters, spiritual guides and sources of inspiration. If the musician is illuminated from within, he becomes a lamp that lights other lamps. Then he is serving planet and its people, healing what ails us. Such music is truly important. It is said that “only one who obeys can truly command.” When the artist is immersed in a services, giving himself up over and over again, another paradox occurs: He is being seen by all others as a master.

Au contraire, he's the person you wanted to be. One who was less arrogant, and undisciplined as a youth. One who was less like me. The Jean-Luc Picard you wanted to be, the one who did not fight the Nausicaan, had quite a different career from the one you remember. That Picard never had a brush with death, never came face to face with his own mortality, never realised how fragile life is or how important each moment must be. So his life never came into focus. He drifted for much of his career, with no plan or agenda, going from one assignment to the next, never seizing the opportunities that presented themselves. He never lead the away team on Milika Three to save the ambassador, or take charge of the Stargazer's Bridge when its Captain was killed. And no one ever offered him a command. He learned to play it safe. And he never, ever got noticed by anyone.

Dr. Chanter, in his brilliant History of Human Thought in the Twentieth Century, has made the suggestion that only a very small proportion of people are capable of acquiring new ideas of political or social behaviour after they are twenty-five years old. On the other hand, few people become directive in these matters until they are between forty and fifty. Then they prevail for twenty years or more. The conduct of public affairs therefore is necessarily twenty years or more behind the living thought of the times. This is what Dr. Chanter calls the "delayed realisation of ideas". In the less hurried past this had not been of any great importance, but in the violent crises of the Revolutionary Period it became a primary fact. It is evident now that whatever the emergency, however obvious the new problem before our species in the nineteen-twenties, it was necessary for the whole generation that had learned nothing and could learn nothing from the Great War and its sequelae, to die out before any rational handling of world affairs could even begin. The cream of the youth of the war years had been killed; a stratum of men already middle-aged remained in control, whose ideas had already set before the Great War. It was, says Chanter, an inescapable phase. The world of the Frightened Thirties and the Brigand Forties was under the dominion of a generation of unteachable, obstinately obstructive men, blinded men, miseducating, misleading the baffled younger people for completely superseded ends. If they could have had their way, they would have blinded the whole world for ever. But the blinding was inadequate, and by the Fifties all this generation and its teachings and traditions were passing away, like a smoke-screen blown aside. Before a few years had passed it was already incredible that in the twenties and thirties of the twentieth century the whole political life of the world was still running upon the idea of competitive sovereign empires and states. Men of quite outstanding intelligence were still planning and scheming for the "hegemony" of Britain or France or Germany or Japan; they were still moving their armies and navies and air forces and making their combinations and alliances upon the dissolving chess-board of terrestrial reality. Nothing happened as they had planned it; nothing worked out as they desired; but still with a stupefying inertia they persisted. They launched armies, they starved and massacred populations. They were like a veterinary surgeon who suddenly finds he is operating upon a human being, and with a sort of blind helplessness cuts and slashes more and more desperately, according to the best equestrian rules. The history of European diplomacy between 1914 and 1944 seems now so consistent a record of incredible insincerity that it stuns the modern mind. At the time it seemed rational behaviour. It did not seem insincere. The biographical material of the period -- and these governing-class people kept themselves in countenance very largely by writing and reading each other's biographies -- the collected letters, the collected speeches, the sapient observations of the leading figures make tedious reading, but they enable the intelligent student to realise the persistence of small-society values in that swiftly expanding scene. Those values had to die out. There was no other way of escaping from them, and so, slowly and horribly, that phase of the moribund sovereign states concluded.

It was van Hulle who had been the initiator of this restoration of their ancestral language to its former glory as a means of reawakening national consciousness. He had called conferences and incited a vast number of people to petition the authorities. He was truly the first apostle of the Movement, to which people like Borluut, Farazyn and Bartholomeus had rallied. Now the drive was slackening. None of their hopes had been realised, apart from the use of the Flemish language. And now that point had been conceded, they saw that it had not produced any important changes for Bruges. At most it was as if a dead body had been put in a different coffin.

I never said I didn’t identify with Lily,” she went on, her voice clear and her own. “I think in some way she’s the heart of the book. And her transformation at the end, when she’s finally able to finish her painting, after she doesn’t have anything holding her back…it’s one of the most important scenes in the novel. It’s when she finally realises who she is.” Mr Whitley nodded vaguely, pacing the length of a square-paned window overlooking the courtyard below. “And what was it?” he asked deliberately. “What do you think was holding her back all that time?” Olivia looked down at her feet, feeling every pair of eyes in the class burning holes into the top of her head. Miles’s mushroom loafers were fidgeting under the chair beside her, and she felt him holding his breathe. Her heart was pounding, but this time it was different. Everybody in the room was waiting for her, and that was okay. This time she had things to say. “The past,” Olivia answered finally. “The past was holding her back.

And so, it is not our own life that we live, but the lives of the dead, and the soul that dwells within us is no single spiritual entity, making us personal and individual, created for our service, and entering into us for our joy. It is something that has dwelt in fearful places, and in ancient sepulchres has made its abode. It is sick with many maladies, and has memories of curious sins. It is wiser than we are, and its wisdom is bitter. It fills us with impossible desires, and makes us follow what we know we cannot gain. One thing, however, Ernest, it can do for us. It can lead us away from surroundings whose beauty is dimmed to us by the mist of familiarity, or whose ignoble ugliness and sordid claims are marring the perfection of our development. It can help us to leave the age in which we were born, and to pass into other ages, and find ourselves not exiled from their air. It can teach us how to escape from our experience, and to realise the experiences of those who are greater than we are. The pain of Leopardi crying out against life becomes our pain. Theocritus blows on his pipe, and we laugh with the lips of nymph and shepherd. In the wolfskin of Pierre Vidal we flee before the hounds, and in the armour of Lancelot we ride from the bower of the Queen. We have whispered the secret of our love beneath the cowl of Abelard, and in the stained raiment of Villon have put our shame into song. We can see the dawn through Shelley's eyes, and when we wander with Endymion the Moon grows amorous of our youth. Ours is the anguish of Atys, and ours the weak rage and noble sorrows of the Dane. Do you think that it is the imagination that enables us to live these countless lives? Yes: it is the imagination; and the imagination is the result of heredity. It is simply concentrated race-experience.

But it was also clear that an all-round increase in wealth threatened the destruction—indeed, in some sense was the destruction—of a hierarchical society. In a world in which everyone worked short hours, had enough to eat, lived in a house with a bathroom and a refrigerator, and possessed a motor-car or even an aeroplane, the most obvious and perhaps the most important form of inequality would already have disappeared. If it once became general, wealth would confer no distinction. It was possible, no doubt, to imagine a society in which wealth, in the sense of personal possessions and luxuries, should be evenly distributed, while power remained in the hands of a small privileged caste. But in practice such a society could not long remain stable. For if leisure and security were enjoyed by all alike, the great mass of human beings who are normally stupefied by poverty would become literate and would learn to think for themselves; and when once they had done this, they would sooner or later realise that the privileged minority had no function, and they would sweep it away. In the long run, a hierarchical society was only possible on a basis of poverty and ignorance.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

Fifteen years ago, a business manager from the United States came to Plum Village to visit me. His conscience was troubled because he was the head of a firm that designed atomic bombs. I listened as he expressed his concerns. I knew if I advised him to quit his job, another person would only replace him. If he were to quit, he might help himself, but he would not help his company, society, or country. I urged him to remain the director of his firm, to bring mindfulness into his daily work, and to use his position to communicate his concerns and doubts about the production of atomic bombs. In the Sutra on Happiness, the Buddha says it is great fortune to have an occupation that allows us to be happy, to help others, and to generate compassion and understanding in this world. Those in the helping professions have occupations that give them this wonderful opportunity. Yet many social workers, physicians, and therapists work in a way that does not cultivate their compassion, instead doing their job only to earn money. If the bomb designer practises and does his work with mindfulness, his job can still nourish his compassion and in some way allow him to help others. He can still influence his government and fellow citizens by bringing greater awareness to the situation. He can give the whole nation an opportunity to question the necessity of bomb production. Many people who are wealthy, powerful, and important in business, politics, and entertainment are not happy. They are seeking empty things - wealth, fame, power, sex - and in the process they are destroying themselves and those around them. In Plum Village, we have organised retreats for businesspeople. We see that they have many problems and suffer just as others do, sometimes even more. We see that their wealth allows them to live in comfortable conditions, yet they still suffer a great deal. Some businesspeople, even those who have persuaded themselves that their work is very important, feel empty in their occupation. They provide employment to many people in their factories, newspapers, insurance firms, and supermarket chains, yet their financial success is an empty happiness because it is not motivated by understanding or compassion. Caught up in their small world of profit and loss, they are unaware of the suffering and poverty in the world. When we are not int ouch with this larger reality, we will lack the compassion we need to nourish and guide us to happiness. Once you begin to realise your interconnectedness with others, your interbeing, you begin to see how your actions affect you and all other life. You begin to question your way of living, to look with new eyes at the quality of your relationships and the way you work. You begin to see, 'I have to earn a living, yes, but I want to earn a living mindfully. I want to try to select a vocation not harmful to others and to the natural world, one that does not misuse resources.' Entire companies can also adopt this way of thinking. Companies have the right to pursue economic growth, but not at the expense of other life. They should respect the life and integrity of people, animals, plants and minerals. Do not invest your time or money in companies that deprive others of their lives, that operate in a way that exploits people or animals, and destroys nature. Businesspeople who visit Plum Village often find that getting in touch with the suffering of others and cultivating understanding brings them happiness. They practise like Anathapindika, a successful businessman who lived at the time of the Buddha, who with the practise of mindfulness throughout his life did everything he could to help the poor and sick people in his homeland.

And now, sitting in the van with Charlie, who was looking ahead of them and not really paying much attention to where they currently were, she reflected on the possibility that young men were a completely alien breed, and that however much you tried to get them to see things the way you saw them, you were destined to fail. And that perhaps part of the secret of leading a life in which you would not always be worrying about things, or complaining about them, was to accept that there were people who just saw things differently from you and always would. Once you understood that, then you could accept the people themselves as they were and not try to change them. What was even more important, perhaps, was that you could love those people who looked at things so differently, because you realised that they were not trying to make life hard for you by being what they were, but were simply doing their best. Then, when you started to love them, love would do the work that it always did and it would begin to transform them and then they would end up seeing things in the same way that you did. She

Where exactly the Hogwarts Express came from has never been conclusively proven, although it is a fact that there are secret records at the Ministry of Magic detailing a mass operation involving one hundred and sixty-seven Memory Charms and the largest ever mass Concealment Charm performed in Britain. The morning after these alleged crimes, a gleaming scarlet steam engine and carriages astounded the villagers of Hogsmeade (who had also not realised they had a railway station), while several bemused Muggle railway workers down in Crewe spent the rest of the year grappling with the uncomfortable feeling that they had mislaid something important.

Netzach, the Sphere of Nogah, which is the Hebrew name for Venus-Aphrodite, is therefore an exceedingly important Sphere from the point of view of the practical work of occultism. It is because most people who go in for occultism work up the Central Pillar only, which is the Pillar of Consciousness, and pay no attention to the side pillars, which are the Pillars of Function, that such negligible results are obtained from initiation. The blind are leading the blind, and the average would-be initiator in modern occult fraternities, who is usually more of a mystic than an occultist, does not realise that he has got to initiate subconsciousness as well as consciousness, and illuminate the instincts as well as the reason.

But I am a hungry.” A pause. “You’re infected,” Miss J says. “But you’re not a hungry, because you can still think, and they can’t.” That distinction hasn’t struck Melanie until now, or at least hasn’t weighed much against the planetary mass of her realisation. But it is a real difference. Does it make other differences possible? Does it make her not be a monster after all? These ontological questions come first, and loom largest. Another, more practical one peeps out from behind them. “Is that why I’m a crucially important specimen?” Miss J makes a hurting face, then an angry one. “That’s why you’re important to Dr Caldwell’s research project. She believes she can find something inside you that will help her to make medicine for everyone else. An antidote. So they can’t ever be turned into hungries, or if they’re turned, they can be changed back again.” Melanie nods. She knows that’s really important. She also knows that not all the evils that struck this land had the same cause and origin. The infection was bad. So were the things that the important-decision people did to control the infection. And so is catching little children and cutting them into pieces, even if you’re doing it to try to make medicine that stops people being hungries. It’s not just Pandora who had that inescapable flaw. It seems like everyone has been built in a way that sometimes makes them do wrong and stupid things. Or almost everyone. Not Miss Justineau, of course.

There are moments of silence and smiles and breaths taken away from the chest, wherein you truly feel a deep understanding for your position in your life, in this world, and within the walls of yourself that you call bones and tissue. You madly understand yourself (your thoughts, your desires, what you want to be living for, really) and it's amazing because it is within those moments where you will come to see how very few people should actually be important to your heart and to your path: because your heart and your path are glorious and different and breathtaking and not everyone belongs there with you. We all often feel pangs of loneliness and we clamour to hold onto other people because it has not yet dawned on us, that not everyone we wish to hold onto will fit on our paths with us. If you could come to an understanding of your own space, and what it means to occupy that space, then you would come to know, and to feel, and to realise, that we are not lonely in our hearts because others do not occupy with us; rather, we are painfully lonely in our hearts because we do not occupy our own skin. We do not occupy our own souls. We do not occupy the space we've been given by our own dreams, desires, longings... what makes you cry? What makes you laugh? It doesn't matter if you're the only one who cries or who laughs! What matters is that you fill up your space so full that your soul rubs up against your bones and pushes up against just below the surface of your skin. You will never be lonely, we would never be lonely, if we knew to occupy all that we are!

Italy had quickened Cecil, not to tolerance, but to irritation. He saw that the local society was narrow, but instead of saying, ‘Does this very much matter?’ he rebelled, and tried to substitute for it the society he called broad. He did not realise that Lucy had consecrated her environment by the thousand little civilities that create a tenderness in time, and that though her eyes saw its defects, her heart refused to despite it entirely. Nor did he realise a more important point — that if she was too great for this society, she was too great for all society, and had reached the stage where personal intercourse would alone satisfy her. A rebel, she was, but not the kind he understood — a rebel who desired, not a wider dwelling-room, but equality beside the man she loved. For Italy was offering her the most priceless of all possessions — her own soul.

No, you will never been tamed, you are a monster, the eternal wild one. I often wonder where you came from, only someone with something to hide has such a cloudy beginnings. Who are you? Or more importantly who were you? There is only the odd bits that are known about you and nothing is set in stone. Do you even know the real you behind the charade? The fact that you are aroused by virginity, is a worrying fascination. I would not be surprised if the person who turned you realised what a monster he'd created. They were not called Frankenstein by any chance? Maybe you are a creature of many parts? Did you destroy your creator as well in a fit of rage? Is that why your are always looking for your virgin bride? Only you take beautiful swans and turn them into ugly ducklings. You will never return to that life that you give up. Stop trying to recreate them.

I cannot remember who scored runs or took wickets, and I have always held in check the temptation to take an archaeological dig into Wisden to find out. Long ago I realised that to go looking for the evidence risked shaking loose the memories I already had; and possibly losing some of them as a consequence. So the important fragments of that day remain intact, shut and airtight in my mind, as if sealed in a jar. The scorecard my grandfather bought me - and filled in with a silver ballpoint pen - is long gone too. I have nothing that preserves our time together there except for the dozen or so still, square images which I can slide in a private show across my mind. These keep alive its broad outline, which is sufficient. The bold statistics don't matter anyway. What does matter is the imprint our journey to Trent Bridge left on me. It's evident in this book, which is also part-payment of an outstanding debt to my grandfather which I can never fully repay.

Wealthy people are, as a class, better than impoverished people, more moral, more intellectual, more well-behaved. There is only one class in the community that thinks more about money than the rich, and that is the poor. The poor can think of nothing else. That is the misery of being poor. What Jesus does say is that man reaches his perfection, not through what he has, not even through what he does, but entirely through what he is. And so the wealthy young man who comes to Jesus is represented as a thoroughly good citizen, who has broken none of the laws of his state, none of the commandments of his religion. He is quite respectable, in the ordinary sense of that extraordinary word. Jesus says to him, ‘You should give up private property. It hinders you from realising your perfection. It is a drag upon you. It is a burden. Your personality does not need it. It is within you, and not outside of you, that you will find what you really are, and what you really want.’ To his own friends he says the same thing. He tells them to be themselves, and not to be always worrying about other things. What do other things matter? Man is complete in himself. When they go into the world, the world will disagree with them. That is inevitable. The world hates Individualism. But that is not to trouble them. They are to be calm and self-centred. If a man takes their cloak, they are to give him their coat, just to show that material things are of no importance. If people abuse them, they are not to answer back. What does it signify? The things people say of a man do not alter a man. He is what he is. Public opinion is of no value whatsoever. Even if people employ actual violence, they are not to be violent in turn. That would be to fall to the same low level. After all, even in prison, a man can be quite free. His soul can be free. His personality can be untroubled. He can be at peace. And, above all things, they are not to interfere with other people or judge them in any way. Personality is a very mysterious thing. A man cannot always be estimated by what he does. He may keep the law, and yet be worthless. He may break the law, and yet be fine. He may be bad, without ever doing anything bad. He may commit a sin against society, and yet realise through that sin his true perfection.

Today, the 4-billion-year-old regime of natural selection is facing a completely different challenge. In laboratories throughout the world, scientists are engineering living beings. They break the laws of natural selection with impunity, unbridled even by an organism’s original characteristics. Eduardo Kac, a Brazilian bio-artist, decided in 2000 to create a new work of art: a fluorescent green rabbit. Kac contacted a French laboratory and offered it a fee to engineer a radiant bunny according to his specifications. The French scientists took a run-of-the-mill white rabbit embryo, implanted in its DNA a gene taken from a green fluorescent jellyfish, and voilà! One green fluorescent rabbit for le monsieur. Kac named the rabbit Alba. It is impossible to explain the existence of Alba through the laws of natural selection. She is the product of intelligent design. She is also a harbinger of things to come. If the potential Alba signifies is realised in full – and if humankind doesn’t annihilate itself meanwhile – the Scientific Revolution might prove itself far greater than a mere historical revolution. It may turn out to be the most important biological revolution since the appearance of life on earth. After 4 billion years of natural selection, Alba stands at the dawn of a new cosmic era, in which life will be ruled by intelligent design. If this happens, the whole of human history up to that point might, with hindsight, be reinterpreted as a process of experimentation and apprenticeship that revolutionised the game of life. Such a process should be understood from a cosmic perspective of billions of years, rather than from a human perspective of millennia. Biologists the world over are locked in battle with the intelligent-design movement, which opposes the teaching of Darwinian evolution in schools and claims that biological complexity proves there must be a creator who thought out all biological details in advance. The biologists are right about the past, but the proponents of intelligent design might, ironically, be right about the future. At the time of writing, the replacement of natural selection by intelligent design could happen in any of three ways: through biological engineering, cyborg engineering (cyborgs are beings that combine organic with non-organic parts) or the engineering of in-organic life.

Many other things were delivered to me out of storage, the most important being Matthew Rose Sorensen’s missing journals. They cover the period from June 2000 (when he was an undergraduate) until December 2011. As for the rest of his possessions, I am getting rid of most of them. Piranesi cannot bear to have so many possessions. I do not need this! is his constant refrain. Piranesi is always with me, but of Rose Sorensen I have only hints and shadows. I piece him together out of the objects he has left behind, from what is said about him by other people and, of course, from his journals. Without the journals I would be all at sea. I remember how this world works – more or less. I remember what Manchester is and what the police are and how to use a smartphone. I can pay for things with money – though I still find the process strange and artificial. Piranesi has a strong dislike of money. Piranesi wants to say: But I need the thing you have, so why don’t you just give it to me? And then when I have something you need, I will just give it to you. This would be a simpler system and much better! But I, who am not Piranesi – or at least not only him – realise that this probably wouldn’t go down too well. I have decided to write a book about Laurence Arne-Sayles. It is something that Matthew Rose Sorensen wanted to do and something that I want to do. After all, who knows Arne-Sayles’s work better than me? Raphael has shown me what Laurence Arne-Sayles taught her: how to find the path to the labyrinth and how to find the path out again. I can come and go as I please. Last week I took a train to Manchester. I took a bus to Miles Platting. I walked through a bleak autumn landscape to a flat in a tower block. The door was answered by a thin, ravaged-looking man who smelt strongly of cigarettes. ‘Are you James Ritter?’ I asked. He agreed that he was. ‘I’ve come to take you back,’ I said. I led him through the shadowy corridor and when the noble minotaurs of the first vestibule rose up around us, he started to cry, not for fear, but for happiness. He went immediately and sat under the great marble sweep of the staircase; the place where he used to sleep. He closed his eyes and listened to the sounds of the tides. When it was time to leave, he begged me to let him stay, but I refused. ‘You don’t know how to feed yourself,’ I told him. ‘You never learnt. You would die here unless I fed you – and I can’t take on that responsibility. But I’ll bring you back here whenever you want. And if ever I decide to come back for good, I promise I will bring you with me.’ The

LEICESTER, Jan. 17th, 1793. "DEAR AND HONOURED FATHER,—The importance of spending our time for God alone, is the principal theme of the gospel. I beseech you, brethren, says Paul, by the mercies of God, that you present your bodies a living sacrifice, holy and acceptable, which is your reasonable service. To be devoted like a sacrifice to holy uses, is the great business of a christian, pursuant to these requisitions. I consider myself as devoted to the service of God alone, and now I am to realise my professions. I am appointed to go to Bengal, in the East Indies, a missionary to the Hindoos. I shall have a colleague who has been there five or six years already, and who understands their language. They are the most mild and inoffensive people in all the world, but are enveloped in the greatest superstition, and in the grossest ignorance...I hope, dear father, you may be enabled to surrender me up to the Lord for the most arduous, honourable, and important work that ever any of the sons of men were called to engage in. I have many sacrifices to make. I must part with a beloved family, and a number of most affectionate friends. Never did I see such sorrow manifested as reigned through our place of worship last Lord's-day. But I have set my hand to the plough.—I remain, your dutiful son, "WILLIAM CAREY.

I realise I have become something I never thought possible: patriotic and proud about being an adopted Italian. In more honest moments, I realise that I might never quite be able to leave the country. That longing to leave, and the inability to pull yourself away from the bel casino, the 'fine mess', has been written about for centuries. Using the usual prostitution metaphor, one of the country's most important patriots, Massimo D'Azeglio, wrote: 'I can't live outside Italy, which is strange because I continually get angry with Italian ineptitude, envies, ignorance and laziness. I'm like one of the people who falls in love with a prostitute.' That, in fact, is precisely the feeling of living here: it is infuriating and endlessly irritating, but in the end it is almost impossible to pull yourself away. It's not just that everything is troppo bello, 'too beautiful', or that food and conversation are so good. It's that life seems less exciting outside Italy, the emotions seem muted. Stendhal wrote that the feeling one gets from living in Italy is 'akin to that of being in love', and it's easy to understand what he meant. There's the same kind of enchantment and serenity, occasionally insecurity and sadness. And writing about the country's sharp pangs of jealousy and paranoia, Stendhal knew that they exist precisely because the country's 'joys are far more intense and more lasting'. You can't have one without the other.

She went on speaking, and he did not interrupt her, but gathered up, with an eager and sorrowful piety, the words that fell from her lips, feeling (and rightly feeling, since she was hiding the truth behind them as she spoke) that, like the sacred veil, they retained a vague imprint, traced a faint outline, of that infinitely precious and, alas, undiscoverable reality—what she had been doing that afternoon at three o'clock when he had called—of which he would never possess any more than these falsifications, illegible and divine traces, and which would exist henceforward only in the secretive memory of this woman who could contemplate it in utter ignorance of its value but would never yield it up to him. Of course it occurred to him from time to time that Odette's daily activities were not in themselves passionately interesting, and that such relations as she might have with other men did not exhale naturally, universally and for every rational being a spirit of morbid gloom capable of infecting with fever or of inciting to suicide. He realised at such moments that that interest, that gloom, existed in him alone, like a disease, and that once he was cured of this disease, the actions of Odette, the kisses that she might have bestowed, would become once again as innocuous as those of countless other women. But the consciousness that the painful curiosity which he now brought to them had its origin only in himself was not enough to make Swann decide that it was unreasonable to regard that curiosity as important and to take every possible step to satisfy it.

you, Mr. Rowland.’ Chris taught me a lesson I will never forget – our deep desire to feel important. To help me never forget this rule, I made a sign which reads ‘YOU ARE IMPORTANT.’ This sign hangs in the front of the classroom for all to see and to remind me that each student I face is equally important. The unvarnished truth is that almost all the people you meet feel themselves superior to you in some way, and a sure way to their hearts is to let them realise in some subtle way that you realise their importance, and recognise it sincerely. Remember what Emerson said: ‘Every man I meet is my superior in some way. In that, I learn of him.’ And the pathetic part of it is that frequently those who have the least justification for a feeling of achievement bolster up their egos by a show of tumult and conceit which is truly nauseating. As Shakespeare put it: ‘. . . man, proud man,/Drest in a little brief authority,/ . . . Plays such fantastic tricks before high heaven/As make the angels weep.’ I am going to tell you how business people in my own courses have applied these principles with remarkable results. Let’s take the case of a Connecticut attorney (because of his relatives he prefers not to have his name mentioned). Shortly after joining the course, Mr. R – drove to Long Island with his wife to visit some of her relatives. She left him to chat with an old aunt of hers and then rushed off by herself to visit some of the younger relatives. Since he soon had to give a speech professionally on how he applied the principles of appreciation, he thought he would gain some worthwhile experience talking with the elderly lady. So he looked around the house to see what he could honestly admire. ‘This house was built about 1890, wasn’t it?’ he inquired.

Mandal vs Mandir The V.P. Singh government was the biggest casualty of this confrontation. Within the BJP and its mentor, the RSS, the debate on whether or not to oppose V.P. Singh and OBC reservations reached a high pitch. Inder Malhotra | 981 words It was a blunder on V.P. Singh’s part to announce his acceptance of the Mandal Commission’s report recommending 27 per cent reservations in government jobs for what are called Other Backward Classes but are, in fact, specified castes — economically well-off, politically powerful but socially and educationally backward — in such hot haste. He knew that the issue was highly controversial, deeply emotive and potentially explosive, which it proved to be instantly. But his top priority was to outsmart his former deputy and present adversary, Devi Lal. He even annoyed those whose support “from outside” was sustaining him in power. BJP leaders were peeved that they were informed of what was afoot practically at the last minute in a terse telephone call. What annoyed them even more was that the prime minister’s decision would divide Hindu society. The BJP’s ranks demanded that the plug be pulled on V.P. Singh but the top leadership advised restraint, because it was also important to keep the Congress out of power. The party leadership was aware of the electoral clout of the OBCs, who added up to 52 per cent of the population. As for Rajiv Gandhi, he was totally and vehemently opposed to the Mandal Commission and its report. He eloquently condemned V.P. Singh’s decision when it was eventually discussed in Parliament. This can be better understood in the perspective of the Mandal Commission’s history. Having acquired wealth during the Green Revolution and political power through elections, the OBCs realised that they had little share in the country’s administrative apparatus, especially in the higher rungs of the bureaucracy. So they started clamouring for reservations in government jobs. Throughout the Congress rule until 1977, this demand fell on deaf ears. It was the Janata government, headed by Morarji Desai, that appointed the Mandal Commission in 1978. Ironically, by the time the commission submitted its report, the Janata was history and Indira Gandhi was back in power. She quietly consigned the document to the deep freeze. In Rajiv’s time, one of his cabinet ministers, Shiv Shanker, once asked about the Mandal report.

I found myself telling her about an evening some years before, when I was alone at home with my two sons. It was winter; it had been dark since mid-afternoon and the boys were becoming restless. Their father was out, driving back from somewhere. We were waiting for him to come home. I membered the feeling of tension in the room, which seemed to be related to the provisionality of the situation, the fact that we were waiting. The boys kept asking when he would be back and I too kept looking at the clock, waiting for time to pass. Yet I knew that nothing different or particularly important would happen when he got back. It was merely that something was being stretched to breaking point by his absence, something to do with belief: it was as though our ability to believe in ourselves, in our home and our family and in who we said we were, was being worn so thin it might give way entirely. I remembered the pressing feeling of reality, just under the surface of things, like a secret I was struggling to contain. I realized that I didn’t want to be there, in that room. I wanted to go out and walk across the fields in the dark, or go to a city where there was excitement and glamour, or be anywhere where the compulsion of waiting wasn’t lying on me like lead. I wanted to be free. The boys began to argue and fight, in the way that they often did. And this too seemed all at once like a form that could be broken, could be suddenly and shockingly transgressed. We were in the kitchen and I was making something for them to eat at the long stone counter. The boys were at the other end, sitting on stools. My younger son was pestering the older one, wanting him to play with him, and the older one was becoming increasingly irritated. I stopped what I was doing, intending to intervene in their fight, when I saw my older son suddenly take his brother’s head in his hands and drive it down hard against the countertop. The younger one fell immediately to the floor, apparently unconscious, and the older one left him there and ran out of the room. This show of violence, the like of which had never happened in our house before, was not simply shocking – it also concretised something I appeared already to know, to the extent that I believed my children had merely acted in the service of this knowledge, that they had been driven to enact something that they themselves didn’t realise or understand. It was another year before their father moved out of the house, but if I had to locate the moment when the marriage had ended it would be then, on that dark evening in the kitchen, when he wasn’t even there.

Unconditional Love - Love Without Condition I love you as you are, as you seek to find your own special way to relate to the world. I honour your choices to learn in the way you feel is right for you. I know it is important that you are the person you want to be and not someone that I or others think you "should" be. I realise that I cannot know what is best for you, although perhaps sometimes I think I do. I have not been where you have been, viewing life from the angle you have. I do not know what you have chosen to learn, how you have chosen to learn it, with whom or in what time period. I have not walked life looking through your eyes, so how can I know what you need. I allow you to be in the world without a thought or word of judgement from me about the deeds you undertake. I see no error in the things you say and do. In this place where I am, I see that there are many ways to perceive and experience the different facets of our world. I allow without reservation the choices you make in each moment. I make no judgement of this, for if I would deny your right to your evolution, then I would deny that right for myself and all others. To those who would choose a way I cannot walk, whilst I may not choose to add my power and my energy to this way, I will never deny you the gift of love that God has bestowed within me, for all creation. As I love you, so I shall be loved. As I sow, so shall I reap. I allow you the Universal right of Free Will to walk your own path, creating steps or to sit awhile if that is what is right for you. I will make no judgement that these steps are large or small, nor light or heavy or that they lead up or down, for this is just my viewpoint. I may see you do nothing and judge it to be unworthy and yet it may be that you bring great healing as you stand blessed by the Light of God. I cannot always see the higher picture of Divine Order. For it is the inalienable right of all life to choose their own evolution and with great Love I acknowledge your right to determine your future. In humility I bow to the realisation that the way I see as best for me does not have to mean it is also right for you. I know that you are led as I am, following the inner excitement to know your own path. I know that the many races, religions, customs, nationalities and beliefs within our world bring us great richness and allow us the benefit and teachings of such diverseness. I know we each learn in our own unique way in order to bring that Love and Wisdom back to the whole. I know that if there were only one way to do something, there would need only be one person. I will not only love you if you behave in a way I think you should, or believe in those things I believe in. I understand you are truly my brother and my sister, though you may have been born in a different place and believe in another God than I. The love I feel is for all of God's world. I know that every living thing is a part of God and I feel a Love deep within for every person, animal, tree and flower, every bird, river and ocean and for all the creatures in all the world. I live my life in loving service, being the best me I can, becoming wiser in the perfection of Divine Truth, becoming happier in the joy of ... Unconditional Love

A good way to ascertain what matters to you is to imagine the following: You wake up in the morning to the realisation that you have but a day to live. How would you want to spend that day? Who would you want to spend that time with?

And that perhaps part of the secret of leading a life in which you would not always be worrying about things, or complaining about them, was to accept that there were people who just saw things differently from you and always would. Once you understood that, then you could accept the people themselves as they were and not try to change them. What was even more important, perhaps, was that you could love those people who looked at things so differently, because you realised that they were not trying to make life hard for you by being what they were, but were simply doing their best. Then, when you started to love them, love would do the work that it always did and it would begin to transform them and then they would end up seeing things in the same way that you did.

Men who were pridefully conscious of high worldly position were likely, in Master’s presence, to add humility to their other possessions. A local magistrate once arrived for an interview at the seaside hermitage in Puri. The man, who held a reputation for ruthlessness, had it well within his power to oust us from the ashram. I cautioned my guru about the despotic possibilities. But he seated himself with an uncompromising air and did not rise to greet the visitor. Slightly nervous, I squatted near the door. The man had to content himself with a wooden box; my guru did not request me to fetch a chair. There was no fulfilment of the magistrate’s obvious expectation that his importance would be ceremoniously acknowledged. A metaphysical discussion ensued. The guest blundered through misinterpretations of the scriptures. As his accuracy sank, his ire rose. “Do you know that I stood first in the M.A. examination?” Reason had forsaken him, but he could still shout. “Mr Magistrate, you forget that this is not your courtroom,” Master replied evenly. “From your childish remarks I would have surmised that your college career was unremarkable. A university degree, in any case, is not remotely related to Vedic realisation. Saints are not produced in batches every semester like accountants.

That's how I've felt about making this music, as an act of destroying myself, & for what, peoples mild amusement? longing for things to go wrong? fame & fortune? I'm not sure anymore. anything I do or say will be viewed by thousands of people, picked apart, criticised by people who think it's in any way at all important. It's hardly a spotlight, it's a magnifying glass under the sun. I never expected things to have been this way, when I was younger I wanted to be the next GG Alin, but more importantly, stay underground, stay unknown, & keep this as a hobby only, push the boundaries, piss people off, black metal aesthetic, etc. & anyone who questioned it can get the finger. But then I grew up, I matured, & saw the world differently, I changed. But the internet is the internet, & Ive been paying for those mistakes by the pound. These things I've done that I regret & have done my best to atone for, simply won't matter, not when people show no forgiveness & want nothing but blood to pay the debts. & blood is what they will get, & even then I'm not sure it will be enough. Even in saying this, even by coming back at all, It feels like I'm just lighting myself on fire & then watch all the moths come towards me. I sometimes get asked what's it's like to be famous, a thought which never occurs to me but whenever people ask I look at my numbers & realise how far I've come, & I don't feel pride, I feel paranoid, I feel threatened. that's how many people are watching you now. & every time I tell them the same thing. Don't ever be famous, It destroys you, I hate being me.

I am locked into this crisis where I am questioning my continuance as a human being. What do the days ahead hold for me? Can I pick myself up from the floor, scooping up the millions of scattered pieces, and face the nothingness of tomorrow? The writing can only reflect a surface image of what is going on. This does not devalue its importance. Its very existence may be the key to another person’s feelings. Feelings. Those parts that we all try to hide from each other. The shame, the jealousy, the guilt and insecurity. Our inferiority. Who can put up the most convincing mask to hide the inner turmoil? It’s all about chasing illusions that don’t really exist. It’s like hating some bastard yet when he dies we realise he wasn’t so bad after all. 1st June ’77 I think of the Unit Community while doing my exercises. The once strong foundation of our Community – the meetings – is crumbling. Crumbling in the sense that it will evaporate into the impotent ways of the whole prison system, be smothered by their stringent restrictions, bound up in bureaucracy. And even if this did happen, people would still visit the place from outside and say what a fine place it was because it will always be that bit different from the main penal system. They will see it only as it is,

Travel makes or breaks all sorts of relationships: familial, sexual, platonic. We were now acutely aware that we'd only spent a few hours together up until this point. But the more we got to know each other, realising that we could entertain each other in a bog for three, then four hours, the better the situation seemed. I learned a lot about what it meant to be a good traveller that night. Yes, it's important to check train timetables and glance at details of public holidays. But a really good traveller? That's someone who can cheer you up when it all goes to shit. To travel is to invite chaos into your life. And if you're with someone who can't help you laugh when you're facing a twelve-hour journey fighting with your rucksack for space in a bog, well, you didn't pack the right stuff. I came to love and relish solo travel, but trav-elling with a carefully-chosen friend has so many advantages. Experiences that are shit, tiresome or downright scary on your own can be magically spun into comedy gold, or a charming vignette, if you have the right co-star for this mini-melodrama. As well as having a co-star, and a co-director, you also have an audience. And having an audience, and being accountable to someone, makes all human beings behave a little bit better. We want the camera to love us, baby.

When Shi Qingluo, an agriculture expert, opened her eyes again after dying, she realised she had transmigrated as a farm girl in an ancient era. Her story started from when she was sold by her family, and was currently being forcibly taken away. She subdued evil with greater evil, and violence with greater violence, forcing the troublemakers to cry in defeat and ended up giving in to her. Then, she married off to another village. She became the wife of Scholar Xiao Hanzheng who was in a coma, and had just been abandoned by his extended family. Qingluo looked at Scholar Xiao’s frail mother, delicate younger sister, and obedient younger brother, and rubbed her chin out of satisfaction. From now on, they were all hers to protect. Since then, she took on the crucial role as the family’s breadwinner, led the family towards prosperity and accidentally became the nation’s wealthiest individual. Xiao Hanzheng woke up to find that his brother, who supposedly died from drowning, was alive and kicking. His sister was still at home. And their mother, who was supposedly eaten by wild beasts when she entered the forest in hopes of earning money to buy medicine, was still alive. More importantly, he even gained a capable wife after waking up. All of his immediate family members loved and relied on her. He looked at her and asked, “If you’re the breadwinner, what should I do?” His wife said, “You just have to look pretty, and earn a position in the government so that you can support me.” Xiao Hanzheng’s frozen heart suddenly came alive. “Sure!” Since then, he has worked hard in his career. He went from being an elementary scholar to a distinguished minister with great influence. He knew that from the moment he woke up, his wife was his saviour.

Ball in the Well As future rulers of the land, the princes of the ancient kingdom of Hastings were required to master various skills like archery and sword play. Their grandfather, Peter decided that they should have only the best teacher and so he was on the constant lookout for such a person. One day, the princes were playing in the garden with their ball, which unfortunately fell into the palace well.   The princes ran to the well and peered inside. All they could see was the bright red ball floating on top of the water far down in the well. The princes were disappointed because they could not continue with their game. Just then, they saw a young man dressed in black clothes passing by. From his dress, they knew immediately that was a sage, a wise and pious man with little concern for the cares of the world. They called out to him. “Sir, can you help us?” When he approached them, Durand, the eldest prince, told him how their ball had fallen into the well and they could not reach it. The man smiled. “You are princes of royal blood and you cannot solve such a simple problem?” he said. “Now watch me.” The princes looked on as the sage plucked a blade of grass, chanted some holy words and threw it into the well.   Amazingly, the blade of grass hit the surface of the ball and remained stuck on it. The sage took a second blade of grass and again after chanting some words, threw it into the well. The second blade of grass stuck to the first blade of grass. The man kept chanting and throwing blades of grass into the well. Each blade stuck to the earlier blade of grass and soon formed a chain leading to the very top of the well. The sage then used this to pull out the ball. The princes stared at him in astonishment.   Later, they told their grandfather what had happened. He then asked them to describe the man who he realised was none other than Sayer, a famous warrior who had given up fighting to become a sage. So their grandfather hastened to find him and never stopped until he persuaded Sayer to come and teach the princes how to shoot and to fight with a sword. Sayer faithfully taught the princes all kinds of warfare and military skills. As a result, the kingdom of Hastings became extremely powerful. In the process, Sayer became one of the most important and powerful men in the land. Moral of story: Once skills are learned they are not easily forgotten.

So I leaned over the bed and spoke to my father who was not there. I addressed him seriously and carefully. I told him that I loved him and missed him and would miss him always. And I talked on, explaining things to him, things I cannot now remember but which at the time were of clear and burning importance. Then there was silence. And I waited. I did not know why. Until I realised it was in hope that an answer might come. And then I knew it was over.

From 'Creating True Peace' by Thich Nhat Hanh To better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance. Expressing Sexual Feelings with Love and Compassion Animals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility. The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding. Respecting Our Commitments To engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love. We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.

Age: 10 Height: 5’3 Favourite animal: Osprey   Clara once had a dream that she was a bird, flying high over hills, cliffs and the ocean. She dreamt she flew down towards the waves with her powerful wings and used her sharp talons to snatch a fish out of the water to eat. When Clara woke up, she looked on the internet to find out if there were any real birds that ate fish. She realised that she had dreamed of being an osprey, which is a rare ‘eagle of the sea’, and ever since then Clara has wondered whether there is such a thing as the supernatural: dreams that have special meanings, spirits walking the world, and magical creatures that may or may not have existed many centuries ago, like dragons, fairies and unicorns.   Because of this interest, she can often be found surfing the internet whilst she researches interesting animals and the habitats they live in. Like Benjamin, she loves nature and likes to spend as much time as possible outdoors. Also like Ben, her goals for the future include travelling around the world. She would like to visit the countries of India and South-East Asia. She would especially like to see wild orang-utans in the forests of Indonesia.   She also hopes to one day be a real life detective, so that she can help people. She says, “Helping people is the most important thing in the world. Without that desire, there would be no Cluefinders Club to help the people who need it!” She loves to read books, especially mystery stories. Clara is considered the founder of the Cluefinders Club, and her bedroom is the place they like to meet most evenings to talk about detective stories and mysteries they might be able to solve.  

I’m sure it varies across species – some seem to do quite well with no idea of love at all – but you soon enough come to realise that love generally comes from a need within ourselves, and that the behaviour, the … expression of love is what is most important to us, not the identity, not the personality of the one who is loved.

January 31 Do You See Your Calling? Separated unto the Gospel. Romans 1:1 Our calling is not primarily to be holy men and women, but to be proclaimers of the Gospel of God. The one thing that is all important is that the Gospel of God should be realised as the abiding Reality. Reality is not human goodness, nor holiness, nor heaven, nor hell, but Redemption; and the need to perceive this is the most vital need of the Christian worker to-day. As workers we have to get used to the revelation that Redemption is the only Reality. Personal holiness is an effect, not a cause, and if we place our faith in human goodness, in the effect of Redemption, we shall go under when the test comes. Paul did not say he separated himself, but—“when it pleased God, who separated me. . . .” Paul had not a hypersensitive interest in his own character. As long as our eyes are upon our own personal whiteness we shall never get near the reality of Redemption. Workers break down because their desire is for their own whiteness, and not for God. “Don’t ask me to come into contact with the rugged reality of Redemption on behalf of the filth of human life as it is; what I want is anything God can do for me to make me more desirable in my own eyes.” To talk in that way is a sign that the reality of the Gospel of God has not begun to touch me; there is no reckless abandon to God. God cannot deliver me while my interest is merely in my own character. Paul is unconscious of himself, he is recklessly abandoned, separated by God for one purpose—to proclaim the Gospel of God (cf. Romans 9:3).

When the ill wind blows into our life, it leaves a devastation emotional unbalance, it blows away all the things we though it was important but we realise they were not that important after all, but this moment in the eye of the storm, can leave us wrecked upon the shores of life, and yet this to shall pass, as all the other storms we faced in our life, that has come and gone through the years, it arrives in twos and threes, and our emotions are rattled and shaken like the leaves on the trees, this phenomena is not for the select few in the world, but it comes to us all, its called upon the invisible writings of life, as part of life, this storm in life can be found in Grieving, in Love, in disappointment, this invisible writing in the book of life, comes to us, in times of good times and bad times, it is the measure of life, its called living, its called experiencing, its called the invisible book of life that we all collectively experience one time or another, it is written in friendship, laughter a hope for tomorrow, we don’t know what pages in life this invisible writing will come and find us, or in what form, it can be happy or sad, depending on what is going on around you and how you react to everything around you, we are work in progress we are fragile, we are strong, sometimes we even feel invisible, everything passes as life itself passes, as we age and grow old, our thinking becomes more clear, to the events of life and the challenges of life, and we no longer have the desire to compete in the trivial things of competition in life to have this or that thinking it will make us happier, if your not happy in this blessed moment as who you are what you stand for and what you represent in life, if you had the whole wealth in the world this would not make you happy, Love is the power plant the transformer of life that lets you keep beauty grace and elegance intact, though the journey of life, from beginning to the end

Delegation is difficult when you believe that you can do everything quicker and more efficiently yourself. But there is no scalability in a business model operated by one pair of hands. At the same time, you are not offering others the opportunity to learn and grow. When I finally realised this, my management style evolved into one of delegation and cooperation. For that to work, you need to surround yourself with the right people who share your mindset, core values and, most importantly, have a sense of humour.

When the fighter decides he has the potential to be a great champion, he must understand that this alone isn’t actually enough for him to realise great success. The most important factor that will command results is action, not desire or belief alone. Being a champion means to be a leader and actively take control of your life. A champion isn’t someone who wants and wishes. The wants and wishes are simply the engines, which fuels the mileage of action for years until you get to the destination that was initially so far away. The problem for many fighters who do not realise their potential is that they lack this knowledge that there is a process to becoming a champion, and this process requires great enormous amounts of action.

I spent a lot of time alone, before. I didn't realise how important it was to really have someone. To have someone who would just- who would kill for you. You know?

To crush well is to realise that the lovely person we sketch in our heads is our creation: a creation that says more about us than about them. But what it says about us is important. The crush gives us access to our own ideals. We may not really be getting to know another person properly, but we are growing our insight into who we really are.

And at some point he realises he has twenty strong pages. Then what becomes important is bravery. To go on might yield nothing – everything can die. Anyone can make a beginning; to embark on a second act takes the courage. It is like building a house, he says. The smallest error is fatal. Every course of brick-work must be angled correctly or the whole will collapse in the end. But fifty pages, sixty, he knows if the impossible is happening. The people summoned into being by the old power of words might begin to unfurl, to walk about and love, to say things he himself would never dream of uttering, in voices not his but theirs. It is like watching the muzzle-flash of a gun through fog yet wanting the billets to hit you, he says. Essential to hold your nerve, not to let the excitement of the alchemy throw you into crowd-pleasing stupidities or grandiosities. Who can say where they come from, these people who never lived? But he is one of the intermediaries they come to. He seems to think of himself in the third person, as perhaps all do from time to time. Is it possible he sees himself as a character?

For many women,' she said, 'having a child is their central experience of creativity, and yet the child will never remain a created object; unless,' she said, 'the mother's sacrifice of herself is absolute, which mine never could have been, and which no woman's ought to be these days. My own mother lived through me in a way that was completely uncritical,' she said, 'and the consequence was that I came into adulthood unprepared for life, because nobody saw me as important in the way she did, which was the way I was used to being seen. And then you meet a man who thinks you're important enough to marry you, so it seems right that you should say yes. But it is when you have a baby that the feeling of importance really returns,' she said, with growing passion, 'except that one day you realise that all this - the house, the husband, the child - isn't importance after all, in fact it is the exact opposite: you have become a slave, obliterated!

There are these open spaces in life called "pauses" and it is most unfortunate how the majority of people do not bother themselves with the pauses of life in pursuit of their desire to fill every moment they experience WITH THEMSELVES. You need to take a few steps back and not feel the constant need to pour yourself into every space that life offers. The pauses are equally--if not more-- important as the active participations that you make. When we kiss, we remove a part of ourselves from the experience by closing our eyes; this removes the sense of sight, it allows for an open space for a pause to let life flow through it. When we make love, there are the pauses, the nothings, the gazing into the eyes; the removal of oneself from the experience. Why? Because we instinctively know that the best parts of life are not fully had in the absence of nothingness. Nothingness is vital, nothingness is essential. Have you ever just stopped in the middle of the day, crossed your arms in front of you, closed your eyes and paused? If you have, then you are one to know that when we remove ourselves from the equation sometimes, we will come to realise that there is actually a lot going on that does not require our deliberation or participation. There is laughter coming from somewhere, mixed with the sound of trains or motorcycles; there is a faint breeze moving its way over our skin; there's the way the fabric we wear hugs our body; there are sensations (sounds, smells, feelings and even visions) that are alive, they thrive in the pauses we do not partake in. There is such a rush amongst people to fill up every moment with the essence of themselves, but they forget to allow themselves to be filled with the essence of those moments! Do you see what I am saying here? They are empty, they feel empty; and why? Because in their desperation to fill up everything, they are not allowing themselves to be filled up by anything. They are truly empty. You will meet people obsessed with fulfilling something, or showing something, or doing something. They have no presence about them because their presence lies elsewhere, in other things, anywhere but within themselves. Then you will meet a person who's still and that stillness can be felt throughout every room she walks into. There's that strong presence because this person is filled up; not empty. When have you paused to let life in? When have you stopped scrambling to produce more social media content, stopped scrambling as though in a race to be unforgotten? Where are your pauses? Where are the spaces in your life where you let the light in? Where is your stillness? You are afraid of being forgotten, so, you scramble to impress yourself onto everything, everywhere... but what has been impressed into you? What do you feel like when the lights are off and nothing or nobody is near? What do you feel like when nobody is looking, when you might, for a while, actually be forgotten? What does that feel like? You need to be okay with that; you need to be okay with letting light enter into you, so it glows from within you. That is the kind of glow that reaches everywhere else without trying.

ARISTOTLE: All humans are mortal. POPULIST: That is a totalitarian statement. ARISTOTLE: Do you not think that all humans are mortal? POPULIST: Are you interrogating me? Just because we are not citizens like you, but people, we are ignorant, is that it? Maybe we are, but we know about real life. ARISTOTLE: That is irrelevant. POPULIST: Of course it’s irrelevant to you. For years you and your kind have ruled this place, saying the people are irrelevant. ARISTOTLE: Please, answer my question. POPULIST: The real people of this country think otherwise. Our response is something that cannot be found on any elite papyrus. ARISTOTLE: (Silence) POPULIST: Prove it. Prove to me that all humans are mortal. ARISTOTLE: (Nervous smile) POPULIST: See? You can’t prove it. (Confident grin, a signature trait that will be exercised constantly to annoy Aristotle.) That’s all right. What we understand from democracy is that all ideas can be represented in the public space, and they are respected equally. The gods say¦ ARISTOTLE: This is not an idea, it’s a fact. And we are talking about mortal humans. POPULIST: If it were left up to you, you’d kill everybody to prove that all humans are mortal, just like your predecessors did. ARISTOTLE: This is not going anywhere. POPULIST: Please finish explaining your thinking, because I have important things to say. ARISTOTLE: (Sigh) All humans are mortal. Socrates is a human … POPULIST: I have to interrupt you there. ARISTOTLE: Excuse me? POPULIST: Well, I have to. These days, thanks to our leader, it is perfectly clear who Socrates is. We know very well who Socrates is! You cannot deceive us any more about that evil guy. ARISTOTLE: Are you joking? POPULIST: This is no joke to us, Mr Aristotle, as it may be to you. Socrates is a fascist. My people have finally realised the truth, the real truth. The worm has turned. You cannot deceive the people any more. You were going to say, “Therefore Socrates is mortal” right? We’re fed up with your lies. ARISTOTLE: You are rejecting the basics of logic. POPULIST: I respect your beliefs. ARISTOTLE: This is not a belief; this is logic. POPULIST: I respect your logic, but you don’t respect mine. That’s the main problem in Greece today.

There is an old proverb, "Lucky in love, unlucky at cards," which is but another way of saying that the person who is attractive to the opposite sex is usually in perpetual hot water. Venus is a disturbing influence in worldly affairs. She distracts from the serious business of life. As soon as her influence comes through to Malkuth, she must hand over the sceptre to Ceres and leave well alone. It is children, not love, that keep the home together. The Qabalistic name of the Seven of Pentacles is "Success Unfulfilled," and we have only to look at the lives of Cleopatra, Guinevere, Iseult, Heloise to realise that Venus upon the physical plane has for her motto, "All for love, and the world well lost." The suit of Swords is assigned to the astral plane. The secret title of the Seven of Swords is "Unstable Effort." How well does this express the action of Venus in the sphere of the emotions, with its short-lived intensity. Only in the sphere of the spirit does Venus come into her own. Here her card, the Seven of Wands, is called "Valour," which well describes the dynamic and vitalising influence she exerts when her spiritual significance is understood and employed. Very interestingly do the four Tarot cards assigned to Netzach reveal the nature of the Venusian influence as it comes, down the planes. They teach us a very important lesson, for they show how essentially unstable this force is unless it is rooted in spiritual principle. The lower forms of love are of the emotions, and essentially unreliable; but the higher love is dynamic and energising.

I'm sure it varies across species - some seem to do quite well with no idea of love at all - but you soon enough come to realise that love generally comes from a need within ourselves, and that the behaviour, the... expression of love is what is most important to us, not the identity, not the personality of the one who is loved.

Without accepting a religion, but simply developing a realisation of the importance of compassion and love, and with more concern and respect for others, a kind of spiritual development is very possible for those persons who are outside of religion.

Does the reader realise the despair that falls upon the hapless Catholic journalist at such moments; or how wild a prayer he may well send up for the intercession of St. Francis of Sales? What is he to say; or at what end of that sentence is he to begin? What is the good of his laboriously beginning to explain that a married clergy is a matter of discipline and not doctrine, that it can therefore be allowed locally without heresy--when all the time the man thinks a beard as important as a wife and more important than a false religion? What is the sense of explaining to him the peculiar historical circumstances that have led to preserving some local habits in Kiev or Warsaw, when the man at any moment may receive a mortal shock by seeing a bearded Franciscan walking through Wimbledon or Walham Green? What we want to get at is the mind of the man who can think so absurdly about us as to suppose we could have a horror of heresy, and then a weakness for heresy, and then a greater horror of hair. To what does he attribute all the inconsistent nonsense and inconsequent bathos that he associates with us? Does he think we are all joking; or all dreaming; or all out of our minds; or what does he think?

There is nothing more important to true growth than realising that you are not the voice of the mind - you are the one who hears it

Some people are better at hiding their differences, or society is better at embracing them. But just because society believes something, doesn't mean it's true, or that we don't have the power to change it. Because the thing is, different isn't a bad thing. I no longer care for society's opinions and have learned that we have the choice on what and whose opinions and views matter to us. (Hint: a culture created for the benefit of abled, typical, heteronormative, Caucasian, upper-class men will never be a culture that benefits me, so why should I allow it to matter to me?) I no longer fear the eyes of others, or feel that someone's judgment is my own personal problem, or is representative of who I am. I've taught myself that my mind, my differences, and my identity are valid, and important, and hold value. I've come to this realisation after years of being taught otherwise.

In that moment, I realised I wasn't just mad at the laziness or the disrespect. It was something deeper—another cycle had started, yes, but more importantly, I realised the world would be better off without those who only knew how to make a mess of it.

Towns have their palaces and palaces their rich men, who have problems with their horses and their slave girls. But in the Arabian desert there were no palaces, no rich men, and no real problems. In the Arabian desert people rise before the sun; it is important to use those hours when it is light but not yet too hot. In the dawn, long before the sun makes its appearance and sets the day on fire, the Arab has already lit his own camp-fire, squatted down before it, picked out a glowing piece of wood and put it into the top of his pipe while waiting for the water to boil for his coffee. When coffee is ready, he pours it into small cups and hands it round to the others. He offers only a single mouthful at a time; when they have drunk that, they must hand the cup back and get another mouthful. This is the natural law of hospitality. To hand someone a cup brimful would be tactless; it would be like saying: There you are, drink it and go! Instead, things proceed unhurriedly, and one sits a while with the empty cup in one’s hand before handing it across to get another mouthful. Meanwhile, the ball of the sun comes up, clings a little to the low horizon, and then sets off with a jerk. Nothing else happens. No bird-song introduces the start of the day, no trees rustle in the wind. The human voice is the first and only one to break the great silence. Everything seems to have withdrawn to make it easier to scrutinise one’s own life more clearly. Indeed, there is scarcely anything else. It is inscribed upon the surrounding space; it is one’s own voice in the silence, one’s own footprint in the warm sand. It is not much—as one realises—and what there is will soon be erased. One is almost nothing. But the Arabs in the desert are content with small things; they live their lives as they drink their coffee, and are content with a little each time. They are guests of fate, and they accept it as reasonable that fate should not pour an abundance of wealth into the vessels they hold out. It would not be in accord with the laws of hospitality. It would be as though it bade them scornfully go their way. In the desert no other definition of life is to be found but poverty.