Rediscovery Quotes

A safe but sometimes chilly way of recalling the past is to force open a crammed drawer. If you are searching for anything in particular you don't find it, but something falls out at the back that is often more interesting.

...learning was an act of rediscovery, knowledge a form of remembering.

Travel is little beds and cramped bathrooms. It’s old television sets and slow Internet connections. Travel is extraordinary conversations with ordinary people. It’s waiters, gas station attendants, and housekeepers becoming the most interesting people in the world. It’s churches that are compelling enough to enter. It’s McDonald’s being a luxury. It’s the realization that you may have been born in the wrong country. Travel is a smile that leads to a conversation in broken English. It’s the epiphany that pretty girls smile the same way all over the world. Travel is tipping 10% and being embraced for it. Travel is the same white T-shirt again tomorrow. Travel is accented sex after good wine and too many unfiltered cigarettes. Travel is flowing in the back of a bus with giggly strangers. It’s a street full of bearded backpackers looking down at maps. Travel is wishing for one more bite of whatever that just was. It’s the rediscovery of walking somewhere. It’s sharing a bottle of liquor on an overnight train with a new friend. Travel is “Maybe I don’t have to do it that way when I get back home.” It’s nostalgia for studying abroad that one semester. Travel is realizing that “age thirty” should be shed of its goddamn stigma.

Do you know when you've lost something—like your favorite T-shirt or a set of keys—and while looking for it, you come across something else you once missed but have long since forgotten? Well whatever it was, there was a point where you decided to stop searching, maybe because it was no longer required or a new replacement was found. It is almost as if it never existed in the first place—until that moment of rediscovery, a flash of recognition. Everyone has one—an inventory of lost things waiting to be found. Yearning to be acknowledged for the worth they once held in your life. I think this is where I belong—among all your other lost things. A crumpled note at the bottom of a drawer or an old photograph pressed between the pages of a book. I hope someday you will find me and remember what I once meant to you.

We shall take a star out of the skies and shall set thousands of worlds on fire...

A few years ago, a priest working in a slum section of a European city was asked why he was doing it, and replied, 'So that the rumor of God may not completely disappear.

Science is a match that man has just got alight. He thought he was in a room - in moments of devotion, a temple - and that his light would be reflected from and display walls inscribed with wonderful secrets and pillars carved with philosophical systems wrought into harmony. It is a curious sensation, now that the preliminary splutter is over and the flame burns up clear, to see his hands lit and just a glimpse of himself and the patch he stands on visible, and around him, in place of all that human comfort and beauty he anticipated - darkness still.'The Rediscovery of the Unique' Fortnightly Review (1891)

The clown has great importance as part of the search for what is laughable and ridiculous in man. We should put the emphasis on the rediscovery of our own individual clown, the one that has grown-up within us and which society does not allow us to express.

We suffer because we overlook the fact that, at heart, we are all right.

Five minutes in an old book quickly reveals that most of what is being sold today as new insights into human behavior is merely the rediscovery of knowledge we have had for centuries.

There is no time for fear. It's much too interesting.

There has been a rediscovery of the meaning of baptism as entrance and integration into the Church, of "ecclesiological" significance. But ecclesiology, unless it is given its true cosmic perspective ("for the life of the world"), unless it is understood as the christian form of "cosmology," is always ecclesiolatry, the Church considered as a "being in itself" and not the new relation of god, man and the world.

Joan commented, upon sentence, "My body is your property, but my love is not. My love is my own, and I shall love you fiercely while you kill me.

But I awoke at three, feeling terribly sad, and feeling rebelliously that I didn't want to study sadness, madness, melancholy, and despair. I wanted to study triumphs, the rediscoveries of love, all that I know in the world to be decent, radiant, and clear. Then the word "love", the impulse to love, welled up in me somewhere above my middle. Love seemed to flow from me in all directions, abundant as water--love for Cora, love for Flora, love for all my friends and neighbors, love for Penumbra. This tremendous flow of vitality could not be contained within its spelling, and I seemed to seize a laundry marker and write "luve" on the wall. I wrote "luve" on the staircase, "luve" on the pantry, "luve" on the oven, the washing machine, and the coffeepot, and when Cora came down in the morning (I would be nowhere around) everywhere she looked she would read "luve", "luve", "luve." Then I saw a green meadow and a sparkling stream. On the ridge there were thatched-roof cottages and a square church tower, so I knew it must be England. I climbed up from the meadow to the streets of the village, looking for the cottage where Cora and Flora would be waiting for me. There seemed to have been some mistake. No one knew their names. I asked at the post office, but the answer here was the same. Then it occurred to me that they would be at the manor house. How stupid I had been! I left the village and walked up a sloping lawn to a Georgian house, where a butler let me in. The squire was entertaining. There were twenty-five or thirty people in the hall, drinking sherry. I took a glass from a tray and looked through the gathering for Flora and my wife, but they were not there. Then I thanked my host and walked down the broad lawn, back to the meadow and the sparkling brook, where I lay on the grass and fell into a sweet sleep.

You see, because [Norfolk is] stuck out here on the east, on this hump jutting into the sea, it's not on the way to anywhere. People going north and south, they bypass it altogether. For that reason, it's a peaceful corner of England, rather nice. But it's also something of a lost corner.' Someone claimed after the lesson that Miss Emily had said Norfolk was England's 'lost corner' because that was were all the lost property found in the country ended up. Ruth said one evening, looking out at the sunset, that 'when we lost something precious, and we'd looked and looked and still couldn't find it, then we didn't have to be completely heartbroken. We still had that last bit of comfort, thinking one day, when we were grown up, and we were free to travel the country, we could always go and find it again in Norfolk.

There’s no discovery without a search and there’s no rediscovery without a research. Every discovery man ever made has always been concealed. It takes searchers and researchers to unveil them, that’s what make an insightful leader.

Why would someone for whom talking was torture want to talk all the time before thousands of Athenians? Because otherwise he’d have drown himself at high tide. My sister- so shy, so sincere- once wanted to be an actress. The best jazz drummer I’ve ever heard had only one arm. We all choose a calling that’s the most radical contradiction of ourselves.

Europeans—who generally like to think of themselves as being a pretty savvy lot—managed to forget and then rediscover this fact about vitamin C at least seven more times over the next five hundred years, including rediscoveries in 1593 CE, 1614 CE, 1707 CE, 1734 CE, 1747 CE, and 1794 CE, until the idea finally stuck in 1907.

It is not a mechanical routine but something essential to my daily life. I go to the piano, and I play two preludes and fugues of Bach. I cannot think of doing otherwise. It is a sort of benediction on the house. But that is not its only meaning for me. It is a rediscovery of the world of which I have the joy of being a part. It fills me with awareness of the wonder of life, with a feeling of the incredible marvel of being a human being. The music is never the same for me, never. Each day is something new, fantastic, unbelievable. That is Bach, like nature, a miracle!

... but remember that I shall love your sorrow...

The deeply satisfying aspect of the rediscovery of Zora Neale Hurston is that black women generated it primarily to establish a maternal literary ancestry.

Elodie felt a familiar stirring of anticipation as she took in the sepia tones, the promise if a life awaiting rediscovery. Part I: The Satchel > Chapter 1

And still it was gone. Seeing it again could not be living it again. You can always rediscover an old path and wander over it, but the best you can do then is to say, "Ah, yes, I know this turning!" -- or remind yourself that, while you remember that unforgettable valley, the valley no longer remembers you.

One time, as a child in a power failure, his mother had found and lit a last candle and there had been a brief hour of rediscovery, of such illumination that space lost its vast dimensions and drew comfortably around them, and they, mother and son, alone, transformed, hoping that the power might not come on again too soon...

... crowding together to see something which would ease the boredom of perfection and time.

Theology must begin and end with the question of truth.

The re-evaluation and rediscovery of minority art (including the cultural minority of women) is often conceived as a matter of remedying injustice and exclusiveness through doing justice to individual artists by allowing their work into the canon, which will thereby be more complete, but fundamentally unchanged.

The Estate of Zora Neale Hurston would like to thank those people who have worked so hard over the years in introducing new generations of readers to the work of Zora Neale Hurston. We are indebted to Robert Hemenway, Alice Walker, and all the Modern Language Association folks who helped usher in Zora’s rediscovery.

The only reunion that is not a chimera or a simple fig-leaf can only occur through the common rediscovery of a living fullness, unencumbered by anything negative, with the mutual acknowledgement of complementarity or quite simply harmony (this latter point applying especially to the rapprochement between Catholic and Orthodox) of the positive that is held on either side, and which seems to be in opposition only because the rest, unfortunately tacked on, masks or chokes its authentic reality. But

The rejection of mass organizations as the be-all, end-all of organizing is vital for the creation and rediscovery of possibilities for empowerment and effective anarchistic work.

Therefore, we propose a rediscovery of Christology that includes a preoccupation with the example and teaching of Jesus for the purposes of emulation by his followers.

Who should you trust? Yourself first of all. Many people have lost their self-confidence. Through the rediscovery of your inner treasures you also regain your self-confidence.

Somewhere between handling challenges, taking care of business, and juggling responsibilities, you may have lost pieces of yourself which you long to recover. Perhaps they were buried and forgotten long ago. Rediscovering is more than just being reminded of these golden treasures. It is being able to excavate your riches by pulling them out, polishing them off, and allowing them to shine again.

When we become aware of feeling low it can be a reason to rejoice. Why would we be distressed knowing that some unconscious negative belief is trying to get our attention. Let it surface. When we see what it is, it can be transformed into understanding and love. oops... yet another fearful belief has been set free. Now we can enjoy ourselves eagerly anticipating yet another great self-rediscovery.

As I’ve said before, “the Mod generation”, contrary to popular belief, was not born in even 1958, but in the 1920s after a steady gestation from about 1917 or so. Now, Mod certainly came of age, fully sure of itself by 1958, completely misunderstood by 1963, and in a perpetual cycle of reinvention and rediscovery of itself by 1967 and 1975, respectively, but it was born in the 1920s, and I will maintain this. I don’t care who disagrees with me, and there are dozens of reasons that I do so —from the Art Deco aesthetic, to flapper fashions (complete with bobbed hair), to androgyny and subtle effeminacy, to jazz.

Soon, God willing, we would settle; find a place to make a home and a life. I wanted nothing more, and yet at the same time, I worried. We had known each other only a few months since my return. Each touch, each word was still at once tinged with memory and new with rediscovery. What would happen when we were thoroughly accustomed to each other, living day by day in a routine of mundane tasks? “Will ye grow tired of me, do ye think?” he murmured. “Once we’re settled?” “I was just wondering the same thing about you.

But the true nature which we repress continues nevertheless to abide within us. Thus it is that at times, if we read the latest masterpiece of a man of genius, we are delighted to find in it all those of our own reflexions which we have despised, joys and sorrows which we have repressed, a whole world of feelings we have scorned, and whose value the book in which we discover them afresh suddenly teaches us.

Scholars of religion refer to the current metamorphosis in religiousness with phrases like the “move to horizontal transcendence” or the “turn to the immanent.” But it would be more accurate to think of it as the rediscovery of the sacred in the immanent, the spiritual within the secular.

Classics is a subject that exists in that gap between us and the word of the Greeks and Romans. The questions raised by Classics are the questions raised by our distance from 'their' world, and at the same time by our closeness to it, and its familiarity to us. In our museums, in our literature, languages, culture, and ways of thinking. The aim of Classics is not only to discover or uncover the ancient world (though that is part of it, as the rediscovery of Bassae, or the excavation of the furthest outposts of the Roman empire on the Scottish borders, shows). Its aim is to also define and debate our relationship to that world.

there arose a more and more powerful longing for rationality, for the rediscovery of a common language, for order, morality, valid standards, for an alphabet and multiplication table no longer decreed by power blocs and alterable at any moment. A tremendous craving for truth and justice arose, for reason, for overcoming chaos.

One time, as a child, in a power failure, his mother had found and lit a last candle and there had been a brief hour of rediscovery, of such illumination that space lost its vast dimensions and drew comfortably around them, and they, mother and son, alone, transformed, hoping that the power might not come on again too soon. . .

contemplate the fertility I hope for in my fifties and beyond—the regeneration of my creativity, the refinement of my spirituality, a new relationship with my body, the rediscovery of my daughter, indeed an inner culmination I cannot fully articulate to myself—I realize it cannot be plotted, orchestrated, controlled, and forced to bloom.

the concept of monotheism

Meeya Meefla, where

I lost a head and gained the world.

You never enjoy the world aright, till the sea itself floweth in your veins, till you are clothed with the heavens, and crowned with the stars.

This is what happens when good people do nothing.

Despite assertions to the contrary, American democracy arose from the dispossession of American Indians.

The death of 'the god of western theism', the destruction of the idol, is opening the way to a rediscovery of the acts of the God of Abraham, of Isaac, and of Jacob, the living God of the worship and confession of the Fathers of the Church, he who makes himself fully known in Jesus Christ, and who in his Word and his Spirit is present and at work throughout the whole of what he has made.

No one needs yet another recipe book on how to reheat Hollywood leftovers. We need a rediscovery of the underlying tenets of our art, the guiding principles that liberate talent. No matter where a film is made—Hollywood, Paris, Hong Kong—if it’s of archetypal quality, it triggers a global and perpetual chain reaction of pleasure that carries it from cinema to cinema, generation to generation.

One of the first Italians to give a name to the reawakened interest in Greek and Roman learning was the poet Petrarch, who announced early in the 1340s that poets and scholars were ready to lead the cities of Italy back to the glory days of Rome. Classical learning had declined, Petrarch insisted, into darkness and obscurity. Now was the time for that learning to be rediscovered: a rebirth, a Renaissance.

I think of all the people I have spoken to who have said, “When I know exactly what the next thing is, I will make a move.” I think of all the people whom I have taught to track who froze when they lost the track, wanting to be certain of the right path forward before they would move. Trackers try things. The tracker on a lost track enters a process of rediscovery that is fluid. He relies on a process of elimination, inquiry, confirmation; a process of discovery and feedback. He enters a ritual of focused attention. As paradoxical as it sounds, going down a path and not finding a track is part of finding the track. Alex and Renias call this “the path of not here.” No action is considered a waste, and the key is to keep moving, readjusting, welcoming feedback. The path of not here is part of the path of here.

And I wonder, therefore, how James Atlas can have been so indulgent in his recent essay ‘The Changing World of New York Intellectuals.’ This rather shallow piece appeared in the New York Times magazine, and took us over the usual jumps. Gone are the days of Partisan Review, Delmore Schwartz, Dwight MacDonald etc etc. No longer the tempest of debate over Trotsky, The Waste Land, Orwell, blah, blah. Today the assimilation of the Jewish American, the rise of rents in midtown Manhattan, the erosion of Village life, yawn, yawn. The drift to the right, the rediscovery of patriotism, the gruesome maturity of the once iconoclastic Norman Podhoretz, okay, okay! I have one question which Atlas in his much-ballyhooed article did not even discuss. The old gang may have had regrettable flirtations. Their political compromises, endlessly reviewed, may have exhibited naivety or self-regard. But much of that record is still educative, and the argument did take place under real pressure from anti-semitic and authoritarian enemies. Today, the alleged ‘neo-conservative’ movement around Jeane Kirkpatrick, Commentary and the New Criterion can be found in unforced alliance with openly obscurantist, fundamentalist and above all anti-intellectual forces. In the old days, there would at least have been a debate on the proprieties of such a united front, with many fine distinctions made and brave attitudes struck. As I write, nearness to power seems the only excuse, and the subject is changed as soon it is raised. I wait for the agonised, self-justifying neo-conservative essay about necessary and contingent alliances. Do I linger in vain?

Lost Things Do you know when you've lost something—like your favorite T-shirt or a set of keys—and while looking for it, you come across something else you once missed but have long since forgotten? Well whatever it was, there was a point where you decided to stop searching, maybe because it was no longer required or a new replacement was found. It is almost as if it never existed in the first place—until that moment of rediscovery, a flash of recognition. Everyone has one—an inventory of lost things waiting to be found. Yearning to be acknowledged for the worth they once held in your life. I think this is where I belong—among all your other lost things. A crumpled note at the bottom of a drawer or an old photograph pressed between the pages of a book. I hope someday you will find me and remember what I once meant to you.

It was not the hysterical light of electricity but - what? But the strangely comfortable and rare and gently flattering light of the candle. One time, when he was a child, in a power-failure, his mother had found and lit a last candle and there had been a brief hour of rediscovery, of such illumination that space lost its vast dimensions and drew comfortably around them, and they, mother and son, alone, transformed...

The universe is driven by a very simple force – symmetry. The universe goes from perfect symmetry to broken symmetry and back to perfect symmetry again. It does this forever. We can put it in other terms: God becomes non-God (alienated from God) and then God again, following an immense, cosmic dialectical process through which he becomes conscious of who and what he is. We are all agents of God’s rediscovery. We are all becoming God.

Unless a theologian has the inner fortitude of a desert saint, he has only one effective remedy against the threat of cognitive collapse in the face of these pressures: he must huddle together with like-minded fellow deviants⁠—and huddle very closely indeed. Only in a countercommunity of considerable strength does cognitive deviance have a chance to maintain itself. The countercommunity provides continuing therapy against the creeping doubt as to whether, after all, one may not be wrong and the majority right. To fulfill its functions of providing social support for the deviant body of "knowledge," the countercommunity must provide a strong sense of solidarity among its members (a "fellowship of the saints" in a world rampant with devils) and it must be quite closed vis-à-vis the outside ("Be not yoked together with unbelievers"); in sum, it must be a kind of ghetto.

Incapable of conquering true wilderness,” he writes, “Europeans were highly competent in the skill of conquering other people. . . . They did not settle a virgin land. They invaded and displaced a resident population.”51

And the more I thought of what had happened, the wilder and darker it grew. I reviewed the whole extraordinary sequence of events as I rattled on through the silent gas-lit streets. There was the original problem: that at least was pretty clear now. The death of Captain Morstan, the sending of the pearls, the advertisement, the letter,—we had had light upon all those events. They had only led us, however, to a deeper and far more tragic mystery. The Indian treasure, the curious plan found among Morstan's baggage, the strange scene at Major Sholto's death, the rediscovery of the treasure immediately followed by the murder of the discoverer, the very singular accompaniments to the crime, the footsteps, the remarkable weapons, the words upon the card, corresponding with those upon Captain Morstan's chart,—here was indeed a labyrinth in which a man less singularly endowed than my fellow-lodger might well despair of ever finding the clue.

A classic is a work which gives pleasure to the minority which is intensely and permanently interested in literature. It lives on because the minority, eager to renew the sensation of pleasure, is eternally curious and is therefore engaged in an eternal process of rediscovery. A classic does not survive because of any ethical reason it does not survive because it conforms to certain canons, or because neglect would kill it. It survived because it is a source of pleasure and because the passionate few can no more neglect it then a bee can neglect a flower. The passionate few do not read "the right things" because they are right. That is to put the cart before the horse "the right things" are the right things solely because the passionate few like reading them … Nobody at all is quite in a position to choose with certainty among modern works. To sift the wheat from the chaff is a process that takes an exceedingly long time. Modern works have to pass before the bar of the taste of successive Generations; whereas, with Classics, which have been through the ordeal, almost the reverse is the case. Your taste has to pass before the bar of the classics. That is the point. If you differ with a classic, it is you who are wrong, and not the book. If you differ with a modern work, you may be wrong or you may be right, but no judge is authoritative to decide your taste is unformed. It needs guidance and it needs authoritative guidance. Arnold Bennett, Literary Taste: How to Form It, as quoted by S. I. Hayakawa

The Dark Ages gradually ended six centuries ago with the Renaissance, which seeded new ideas for a different world. The Renaissance ideal dominated our culture until three centuries ago, from the 14th to the 18th century, when it was superseded by modernism. Not surprisingly, this human ideal has almost been forgotten in our culture. The Renaissance, literally "re-birth", was a revival and rediscovery of classical Greek and Roman culture following the decline of culture, trade, and technology during the Dark Ages.

So unprivileged, indeed, is my head in the mirror, that I don’t necessarily take it to be mine: as a very young child I didn’t recognize myself in the glass, and neither do I now, when for a moment I regain my lost innocence. In my saner moments I see the man over there, the too-familiar fellow who lives in that other bathroom behind the looking-glass and seemingly spends all his time staring into this bathroom - that small, dull, circumscribed, particularized, aging, and oh-so-vulnerable gazer - as the opposite in every way of my real Self here. I have never been anything but this ageless, measureless, lucid and altogether immaculate Void: it is unthinkable that I could ever have confused that staring wraith over there with what I plainly perceive myself to be here and now and always!

Salvation doesn’t mean simply being rescued from the consequences of our wrong choices. It doesn’t mean being delivered into better circumstances. It means being changed. Salvation isn’t primarily a matter of going to the good place. It’s about becoming good people.

Peter tells Langdon that the Masons believe that the Bible is an esoteric allegory written by humanity, and that, like most religious texts around the globe, it contains veiled instructions for harnessing humanity's natural God-like qualities and is not meant to be interpreted as the commands of an all-powerful deity. This interpretation has been lost amid centuries of scientific skepticism and fundamentalist zealotry. The Masons have (metaphorically) buried it, believing that, when the time is right, its rediscovery will usher in a new era of human enlightenment.

every human being.”[12] Salvation doesn’t mean simply being rescued from the consequences of our wrong choices. It doesn’t mean being delivered into better circumstances. It means being changed. Salvation isn’t primarily a matter of going to the good place. It’s about becoming good people.

Wallace’s philosophy in The Pale King (TPK 546) is that we can ride out waves of boredom and oblivion into bliss and conscious (re)discovery, like another pioneer. With respect to Wallace’s fiction, as Don DeLillo said, “There is always another reader to regenerate these words” (DeLillo, Legacy 24).

Joe had been explaining things in the meantime. He said it was again the beginning of the unfinished, the re-discovery of the familiar, the re-experience of the already suffered, the fresh-forgetting of the unremembered. Hell goes round and round. In shape it is circular and by nature it is interminable, repetitive and very nearly unbearable.

As he spoke, he turned and looked at me, with such complete comprehension in his eyes that I felt we'd somehow discussed the subject exhaustively. In fact, for just a second I was irrationally convinced that in some previous conversation I couldn't quite remember we'd talked about everything on earth . . . It was a queer sensation a―kind of flash of recognition

I think you grow up twice, The first time happens automatically. Everyone passes from childhood to adulthood, and this transition is marked as much by the moment when the weight of the world overshadows the wonder of the world as it is by the passage of years. Usually you don't get to choose when it happens. But if the triumph of this weight over wonder makes the first passage into adulthood, the second is the rediscovery of that wonder despite sickness, evil, fear, sadness, suffering-despite everything. And this second passage doesn't happen on its own. It's a choice, not an inevitability. It is something you have to deliberately find, and value, and protect.And you can't just do it once and keep it forever. You have to keep looking.

Modern architects and engineers are still trying to understand how the ancient Greeks were able to build the Parthenon in ten years when the restoration of the monument has continued for more than three decades and is still not complete. What they have learned and shared along this arduous path of rediscovery is that the Greeks were highly skilled at building visual compensations into their structures. Columns were crafted and positioned to compensate for how the eye interprets what it sees at a distance. Subtle variances in the surface of platforms, columns, and colonnades provide the appearance of geometric proportion, whereas if they had worked from the perspective of a flat datum surface, the brain would interpret the results as being slightly skewed.

The heliocentric system itself admits of an obvious symbolism, since it identifies the centre of the world with the source of light. Its rediscovery by Copernicus (For it is not a case of an unprecedented discovery. Copernicus himself refers to Nicetas of Syracuse as also to certain quotations in Plutarch) however, produced no new spiritual vision of the world; rather it was comparable to the popularization of an esoteric truth. The heliocentric system had no common measure with the subjective experiences of people; in it man had no organic place. Instead of helping the human mind to go beyond itself and to consider things in terms of the immensity of the cosmos, it only encouraged a materialistic Prometheanism which, far from being superhuman, ended by becoming inhuman.

As for the relatively fixed symbols, this example gives a fair idea of their general nature. There are a great many of them, and they may differ in individual cases by subtle shifts of meaning. It is only through comparative studies in mythology, folk-lore, religion and language that we can determine these symbols in a scientific way. The evolutionary stages through which the human psyche has passed are more clearly discernible in the dream than in consciousness. The dream speaks in images, and gives expression to instincts, that are derived from the most primitive levels of nature. Consciousness all too easily departs from the law of nature; but it can be brought again into harmony with the latter by the assimilation of unconscious contents. By fostering this process we lead the patient to the rediscovery of the law of his own being.

It took me no time at all to notice that this nothing, this hole where a head should have been was no ordinary vacancy, no mere nothing. On the contrary, it was very much occupied. It was a vast emptiness vastly filled, a nothing that found room for everything - room for grass, trees, shadowy distant hills, and far above them snow-peaks like a row of angular clouds riding the blue sky. I had lost a head and gained a world.

Joy is play’s intention. When this intention is actually realized, in joyful play, the time structure of the playful universe takes on a very specific quality—namely, it becomes eternity. This is probably true of all experiences of intense joy, even when they are not enveloped in the separate reality of play. This is the final insight of Nietzsche’s Zarathustra in the midnight song: “All joy wills eternity—wills deep, deep eternity!”33

Just a few years before Puritan settlement, the Great Pandemic of 1616–19 fractured the region. This catastrophe originated from French contact zones to the north and Dutch settlements to the south. Over two-thirds of the coastal population of Massachusetts perished during this outbreak. Their deaths enabled English colonization. When the Mayflower anchored at Plymouth in 1620, fewer than two thousand of Cape Cod’s twenty thousand inhabitants remained.48

The future will be decided in a thousand American urban neighborhoods and suburban conference centers and small-town church basements and library meeting rooms and rural kitchens... The future of mental health reform will depend upon whether enough people gather in enough of such venues as these to contemplate work of Dorothea Dix by joining to reject and extinguish our modern Bedlams, and replace these Bedlams with a reborn and more sophisticated and more enduring program of moral care. It will depend upon whether enough people will take notice of and be inspired by the rediscovery made by sociologists and psychiatrists: that kindness, companionship, and intimate care are demonstrable counterforces to deepening psychosis. Not cures, but counterforces, particularly when practiced in concert with psychotropic regimens that fit the specific nature of a person's affliction as well as that person's specific biosystem.

Alchemy is neither a premature chemistry nor a psychology in the modem sense, although both of these are to be found in alchemical writings . Alchemy is a symbolic science of natural forms based on the correspondence between different planes of reality and making use of mineral and metal symbolism to expound a spiritual science of the souh For alchemy, nature is sacred, and the alchemist is the guardian of nature considered as a theophany and reflection of spiritual realities . A purely profane chemistry could come into being only when the substances of alchemy became completely emptied of their sacred quality. For this very reason, a re-discovery of the alchemical view of nature, without in any way denying the chemical sciences which deal with substances from another point of view, could reinstate the spiritual and symbolic character of the forms, colours and processes that man encounters throughout his life in the corporeal world.

Then, suddenly, I was unconscious, submerged in the dense sleep that reveals to us mysteries such as youth regained, the rediscovery of years past, and emotions once felt, disincarnation, the transmigration of souls, the summoning up of the dead, the illusions of the mad, travel in time back to the most primitive stages of nature (for it is said we often see animals in our dreams, forgetting that, almost always when we dream, we ourselves are animals deprived of the clarity of certainty shed on all things by our faculty of reason; instead of it, all we can turn on the spectacle of life is an infirm gaze, which is abolished by oblivion at every successive moment, each reality no sooner glimpsed than vanishing in the face of the next one, as the slides projected by a magic lantern succeed one another), mysteries which we think are closed to us, yet which we are admitted to almost every night, just as we are to the other great mystery of annihilation and resurrection.

In the comprehension of familiar truths guaranteed by authority, the age is much less concerned with originality of interpretation than with the confirmation and corroboration of the truths themselves. It regards the rediscovery of what has already been established, the reforming of what has already been formed and the reinterpretation of truth as pointless and meaningless. The supreme values are beyond question and contained in eternally valid forms; the desire to change them, merely for the sake of changing them, would be pure presumption. The purpose of life is possession of the eternal values, not mental activity for its own sake. This is a calm, firmly established age, strong in faith, never losing its confidence in the validity of its own conception of truth and moral law, having no intellectual dissension and no conflicts of conscience, feeling no yearning for the new and no boredom with the old. At any rate, it does not lend any support to such ideas and feelings.

The only Crime” of the Conestoga, Franklin writes, “seems to have been, that they had a reddish brown Skin, and Black hair.” Outraged, he asks for any evidence of their alleged participation in Pontiac’s War: “I thus publicly call on the Makers and Venders of these Accusations to produce their Evidence. . . . What had little Boys and Girls done; what could Children of a year old, Babes at the Breast, what could they do, that they too must be shot and hatcheted?” Such action, he concludes, “is done by no civilized Nation . . .

spite of the suppression of the Gnostic heresy, it [the heresy] continued to flourish throughout the Middle Ages under the guise of alchemy.”30 For Jung, the alchemical process of extracting gold from base metals is a continuation of the Gnostic process of liberating fallen sparks from matter. Both processes are seemingly outward, physical or metaphysical ones which in fact are inner, psychological ones. Both represent a progression from sheer ego consciousness to the ego’s rediscovery of the unconscious and reintegration with it to forge the self. In alchemy the progression is from base metals to the distillation of vapor out of them and the return of that vapor to the metals to form gold. In Gnosticism the progression is from the Gnostic’s sheer bodily existence to the release of the immaterial spark within the Gnostic’s body and the reunion of that spark with the godhead. In both cases the state truly sought lies within human beings—between the ego and the unconscious—rather than outside them—between the vapor and the metals or between the spark and the godhead. The human state is simply projected onto the external world.31

Darwin and Nietzsche were the common spiritual and intellectual source for the mean-spirited and bellicose ideological assault on progress, liberalism, and democracy that fired the late-nineteenth-century campaign to preserve or rejuvenate the traditional order. Presensitized for this retreat from modernity, prominent fin-de-siècle aesthetes, engages literati, polemical publicists, academic sociologists, and last but not least, conservative and reactionary politicians became both consumers and disseminators of the untried action-ideas. Oscar Wilde and Stefan George were perhaps most representative of the aristocratizing aesthetes whose rush into dandyism or retreat into cultural monasticism was part of the outburst against bourgeois philistinism and social levelling. Their yearning for a return to an aristocratic past and their aversion to the invasive democracy of their day were shared by Thomas Mann and Hugo von Hofmannsthal, whose nostalgia for the presumably superior sensibilities of a bygone cultivated society was part of their claim to privileged social space and position in the present. Although they were all of burgher or bourgeois descent, they extolled ultra-patrician values and poses, thereby reflecting and advancing the rediscovery and reaffirmation of the merits and necessities of elitism. Theirs was not simply an aesthetic and unpolitical posture precisely because they knowingly contributed to the exaltation of societal hierarchy at a time when this exaltation was being used to do battle against both liberty and equality. At any rate, they may be said to have condoned this partisan attack by not explicitly distancing themselves from it. Maurice Barrès, Paul Bourget, and Gabriele D'Annunzio were not nearly so self-effacing. They were not only conspicuous and active militants of antidemocratic elitism, but they meant their literary works to convert the reader to their strident persuasion. Their polemical statements and their novels promoted the cult of the superior self and nation, in which the Church performed the holy sacraments. Barrès, Bourget, and D'Annunzio were purposeful practitioners of the irruptive politics of nostalgia that called for the restoration of enlightened absolutism, hierarchical society. and elite culture in the energizing fires of war.

To-morrow the rediscovery of romantic love, The photographing of ravens; all the fun under Liberty's masterful shadow; To-morrow the hour of the pageant-master and the musician, The beautiful roar of the chorus under the dome; To-morrow the exchanging of tips on the breeding of terriers, The eager election of chairmen By the sudden forest of hands. But to-day the struggle, To-morrow for the young poets exploding like bombs, The walks by the lake, the weeks of perfect communion; To-morrow the bicycle races Through the suburbs on summer evenings. But to-day the struggle. To-day the deliberate increase in the chances of death, The conscious acceptance of guilt in the necessary murder; To-day the expending of powers On the flat ephemeral pamphlet and the boring meeting, Today the makeshift consolations: the shared cigarette, The cards in the candlelit barn, and the scraping concert, The masculine jokes; to-day the Fumbled and unsatisfactory embrace before hurting. The stars are dead. The animals will not look. We are left alone with our day, and the time is short, and History to the defeated May say alas but cannot help or pardon.

The body,” Rinzai (d. 876) tells us, “does not know how to discourse or to listen to a discourse ... This which is unmistakably perceivable right where you are, absolutely identifiable yet without form - this is what listens to the discourse.” Here the Chinese master, along with Kabir and the rest, is echoing the Surangama Sutra (a pre-Zen Indian scripture) which teaches that it’s absurd to suppose that we see with our eyes, or hear with our ears: it’s because these have melted together, and vanished into the absolute Emptiness of our “original bright and charming Face,” that experience of any sort is possible.

A classic is a work which gives pleasure to the minority which is intensely and permanently interested in literature. It lives on because the minority, eager to renew the sensation of pleasure, is eternally curious and is therefore engaged in an eternal process of rediscovery. A classic does not survive for any ethical reason. It does not survive because it conforms to certain canons, or because neglect would not kill it. It survives because it is a source of pleasure, and because the passionate few can no more neglect it than a bee can neglect a flower. The passionate few do not read "the right things" because they are right. That is to put the cart before the horse. "The right things" are the right things solely because the passionate few like reading them. Hence—and I now arrive at my point— the one primary essential to literary taste is a hot interest in literature. If you have that, all the rest will come. It matters nothing that at present you fail to find pleasure in certain classics. The driving impulse of your interest will force you to acquire experience, and experience will teach you the use of the means of pleasure. You do not know the secret ways of yourself: that is all. A continuance of interest must inevitably bring you to the keenest joys.

The Haight-Ashbury hippies had collectively decided that hygiene was a middle-class hang-up. So they determined to live without it. For example, baths and showers, while not actually banned, were frowned upon as retrograde. Wolfe was intrigued by these hippies who, he said, “sought nothing less than to sweep aside all codes and restraints of the past and start out from zero.”4 After a while their principled aversion to modern hygiene had consequences that were as unpleasant as they were unforeseen. Wolfe describes them thus: “At the Haight-Ashbury Free Clinic there were doctors who were treating diseases no living doctor had ever encountered before, diseases that had disappeared so long ago they had never even picked up Latin names, diseases such as the mange, the grunge, the itch, the twitch, the thrush, the scroff, the rot.”5 The itching and the manginess eventually began to vex the hippies, leading them individually to seek help from the local free clinics. Step by step, they had to rediscover for themselves the rudiments of modern hygiene. That rueful process of rediscovery is Wolfe’s Great Relearning. A Great Relearning is what has to happen whenever reformers go too far—whenever, in order to start over “from zero,” they jettison basic values, well-proven social practices, and plain common sense.

IT is worth remembering that the rise of what we call literary fiction happened at a time when the revealed, authenticated account of the beginning was losing its authority. Now that changes in things as they are change beginnings to make them fit, beginnings have lost their mythical rigidity. There are, it is true, modern attempts to restore this rigidity. But on the whole there is a correlation between subtlety and variety in our fictions and remoteness and doubtfulness about ends and origins. There is a necessary relation between the fictions by which we order our world and the increasing complexity of what we take to be the 'real' history of that world. I propose in this talk to ask some questions about an early and very interesting example of this relation. There was a long-established opinion that the beginning was as described in Genesis, and that the end is to be as obscurely predicted in Revelation. But what if this came to seem doubtful? Supposing reason proved capable of a quite different account of the matter, an account contradicting that of faith? On the argument of these talks so far as they have gone, you would expect two developments: there should be generated fictions of concord between the old and the new explanations; and there should be consequential changes in fictive accounts of the world. And of course I should not be troubling you with all this if I did not think that such developments occurred. The changes to which I refer came with a new wave of Greek influence on Christian philosophy. The provision of accommodations between Greek and Hebrew thought is an old story, and a story of concord-fictions--necessary, as Berdyaev says, because to the Greeks the world was a cosmos, but to the Hebrews a history. But this is too enormous a tract in the history of ideas for me to wander in. I shall make do with my single illustration, and speak of what happened in the thirteenth century when Christian philosophers grappled with the view of the Aristotelians that nothing can come of nothing--ex nihilo nihil fit--so that the world must be thought to be eternal. In the Bible the world is made out of nothing. For the Aristotelians, however, it is eternal, without beginning or end. To examine the Aristotelian arguments impartially one would need to behave as if the Bible might be wrong. And this was done. The thirteenth-century rediscovery of Aristotle led to the invention of double-truth. It takes a good deal of sophistication to do what certain philosophers then did, namely, to pursue with vigour rational enquiries the validity of which one is obliged to deny. And the eternity of the world was, of course, more than a question in a scholarly game. It called into question all that might seem ragged and implausible in the usual accounts of the temporal structure of the world, the relation of time to eternity (certainly untidy and discordant compared with the Neo-Platonic version) and of heaven to hell.

The credit for Erté's rediscovery must be given to French writer Jacques Damase, who met the artist when preparing a book on the Parisian music-hall. It was not merely his active presence which astounded Damase, but the fact that neatly stored away were thousands of perfectly preserved drawings representing a life's work. The immediate result was an exhibition at Galerie Motte in 1965, organised with Jacques Perrin, who the following year held another exhibition at his own gallery in Paris. Through the Motte exhibition, Erté was brought to the attention of galleria Milano, which in 1965 included some of his work in a pioneering exhibition of Art Déco. The most prominent event in this sequence was was Erté inclusion in the important exhibition Les Années 25 held at Musée des Arts Décoratifs, Paris, in 1966, which put an historical and artistic seal on Art Déco and the diverse artistic activities of the 'twenties. It is fair to say, however, that complete international reappraisal only came about after Grosvenor gallery in London became his world agents. Jacques Damase had suggested an exhibition of Erté's work to this London gallery, to which, at that time, I was acting as an art consultant. As a result we were able to prepare his first ever London exhibition in 1967. The remarkable success it achieved was presaged by a smaller exhibition in New York a few months earlier. It had planned to follow the London show with a similar collection in new York, based on work by Erté done for America. The new York premises were available earlier than planned and it was decided to go ahead none the less.

As members of the Christian right, we had dominated Republican politics throughout the decade, but we realized after Clinton was acquitted that our power and our values did not seem to be a part of any broad consensus. It seemed inevitable after the Lewinsky scandal surfaced that Clinton would be defeated, and yet he was more popular than ever, abortion was still generally accepted, and gays had made great strides into the mainstream. What had we done wrong? What did we not understand? “What has alarmed me throughout this episode,” James Dobson wrote to his supporters, “has been the willingness of my fellow citizens to rationalize the President’s behavior, even as they suspected, and later knew, that he was lying. I am left to conclude that our greatest problem is not in the Oval Office. It’s with the people of this land.

That the petitioner No. 2 is the founder President of an Institution, namely, “ Institute for Re-writing Indian (and World) History “. The aim and objective of that institution, which is a registered society having register no. F-1128 (T) as the public trust under the provision of Bombay Public Trust Act. Inter alia, is to re-discover the Indian history. The monumental places of historical importance in their real and true perspective having of the heritage of India. The true copy of memorandum of association of the aforesaid society / public trust having fundamental objectives along with Income tax exemption certificate under section 80-G (5) of I.T. Act, 1961 for period 1/4/2003 to 31/3/2006 are filed herewith as marked as Annexure No.1 and 2 to the writ petition. 5. That the founder-President of Petitioner’s Institution namely Shri P. N. Oak is a National born Citizen of India. He resides permanently at the address given in case title. The petitioner is a renowned author of 13 renowned books including the books, titled as, “ The Taj Mahal is a Temple Place”. This petition is related to Taj Mahal, Fatehpur- Sikiri, Red-fort at Agra, Etamaudaula, Jama- Masjid at Agra and other so called other monuments. All his books are the result of his long-standing research and unique rediscovery in the respective fields. The titles of his books speak well about the contents of the subject. His Critical analysis, dispassionate, scientific approach and reappraisal of facts and figures by using recognised tools used in the field gave him distinction through out the world. The true copy of the title page of book namely “The Taj Mahal is a Temple Palace” . written by Sri P. N. Oak, the author/ petitioner No. 2 is filed as Annexure –3 to this writ petition.

As each German and Italian and Frankish nobleman arrived in Constantinople with his own private army, ready to cross over the Bosphorus Strait and face the enemy, Alexius had demanded a sacred oath. Whatever “cities, countries or forces he might in future subdue . . . he would hand over to the officer appointed by the emperor.” They were, after all, there to fight for Christendom; and Alexius Comnenus was the ruler of Christendom in the east.1 Just as Alexius had feared, the chance to build private kingdoms in the Holy Land proved too tempting. The first knight to bite the apple was the Norman soldier Bohemund, who had arrived in Constantinople at the start of the First Crusade and immediately became one of the foremost commanders of the Crusader armies. Spearheading the capture of the great city Antioch in 1098, Bohemund at once named himself its prince and flatly refused to honor his oath. (“Bohemund,” remarked Alexius’s daughter and biographer, Anna, “was by nature a liar.”) By 1100, Antioch had been joined by two other Crusader kingdoms—the Kingdom of Jerusalem and the County of Edessa—and Bohemund himself was busy agitating the Christians of Asia Minor against Byzantium. By 1103, Bohemund was planning a direct attack against the walls of Constantinople itself.2 To mount this assault, Bohemund needed to recruit more soldiers. The most likely source for reinforcements was Italy; Bohemund’s late father, Robert Guiscard, had conquered himself a kingdom in the south of Italy (the grandly named “Dukedom of Apulia and Calabria”), and Bohemund, who had been absent from Italy since heading out on crusade, had theoretically inherited its crown. Alexius knew this as well as Bohemund did, so Byzantine ships hovered in the Mediterranean, waiting to intercept any Italy-bound ships from the principality of Antioch. So Bohemund was forced to be sneaky. Anna Comnena tells us that he spread rumors everywhere: “Bohemond,” it was said, “is dead.” . . . When he perceived that the story had gone far enough, a wooden coffin was made and a bireme prepared. The coffin was placed on board and he, a still breathing “corpse,” sailed away from Soudi, the port of Antioch, for Rome. . . . At each stop the barbarians tore out their hair and paraded their mourning. But inside Bohemond, stretched out at full length, was . . . alive, breathing air in and out through hidden holes. . . . [I]n order that the corpse might appear to be in a state of rare putrefaction, they strangled or cut the throat of a cock and put that in the coffin with him. By the fourth or fifth day at the most, the horrible stench was obvious to anyone who could smell. . . . Bohemond himself derived more pleasure than anyone from his imaginary misfortune.3 Bohemund was a rascal and an opportunist, but he almost always got what he wanted; when he arrived in Italy and staged a victorious resurrection, he was able to rouse great public enthusiasm for his fight against Byzantium. In fact, his conquest of Antioch in the east had given him hero stature back in Italy. People swarmed to see him, says one contemporary historian, “as if they were going to see Christ himself.”4

GOSPEL REDISCOVERY Along with extraordinary, persistent prayer, the most necessary element of gospel renewal is a recovery of the gospel itself, with a particular emphasis on the new birth and on salvation through grace alone. D. Martyn Lloyd-Jones taught that the gospel emphasis on grace could be lost in several ways. A church might simply become heterodox — losing its grip on the orthodox tenets of theology that under-gird the gospel, such as the triune nature of God, the deity of Christ, the wrath of God, and so on. It may turn its back on the very belief in justification by faith alone and the need for conversion and so move toward a view that being a Christian is simply a matter of church membership or of living a life based on Christ’s example. This cuts the nerve of gospel renewal and revival.2 But it is possible to subscribe to every orthodox doctrine and nevertheless fail to communicate the gospel to people’s hearts in a way that brings about repentance, joy, and spiritual growth. One way this happens is through dead orthodoxy, in which such pride grows in our doctrinal correctness that sound teaching and right church practice become a kind of works-righteousness. Carefulness in doctrine and life is, of course, critical, but when it is accompanied in a church by self-righteousness, mockery, disdain of everyone else, and a contentious, combative attitude, it shows that, while the doctrine of justification may be believed, a strong spirit of legalism reigns nonetheless. The doctrine has failed to touch hearts.3 Lloyd-Jones also speaks of “defective orthodoxy” and “spiritual inertia.”4 Some churches hold to orthodox doctrines but with imbalances and a lack of proper emphasis. Many ministries spend more time defending the faith than propagating it. Or they may give an inordinate amount of energy and attention to matters such as prophecy or spiritual gifts or creation and evolution. A church may become enamored with the mechanics of ministry and church organization. There are innumerable reasons that critical doctrines of grace and justification and conversion, though strongly held, are kept “on the shelf.” They are not preached and communicated in such a way that connects to people’s lives. People see the doctrines — yet they do not see them. It is possible to get an “A” grade on a doctrinal test and describe accurately the doctrines of our salvation, yet be blind to their true implications and power. In this sense, there are plenty of orthodox churches in which the gospel must be rediscovered and then brought home and applied to people’s hearts. When this happens, nominal Christians get converted, lethargic and weak Christians become empowered, and nonbelievers are attracted to the newly beautified Christian congregation.

All apostolic ministry in some sense involves this return to the founding message as well as purpose. The missional task that follows is to reinterpret it radically into various contexts. To use the words of leadership gurus Jim Collins and Jerry Porras, the key to dynamic entrepreneurialism is to “preserve the core and stimulate progress.”15 Thus, there is both a continuity and a discontinuity in the revitalization process, involving both a conservative dimension and a radical one. Radical traditionalism involves a rediscovery of the founder’s vision, but it must be matched with spectacular innovations that are as yet undreamed of.16 As such, it is the apostolic intrapreneur’s (the Petrine apostle) basic method of renewal.

But pantheism is better understood as the idea that God and Nature are two ways of talking about the same thing, and in this sense it is the core religious sensibility of the Enlightenment, from its beginning with Bruno’s rediscovery of Lucretius through Locke’s proof of a God to the American Revolution. Spinoza did not invent this movement; he epitomized it.

We are part of the natural world and evolved within its embrace. This understanding is perhaps as ancient as humanity itself. Giving children the gift of knowing nature as their home, of feeling themselves as part of the web of life is an invaluable life resource for exploring their inner self and for developing their ability to act in this world and on its behalf. It is perhaps our culture’s break with nature, the viewing of our planet as nothing more than a collection of things to be exploited and discarded, that has brought us to this time of crisis. And perhaps more than anything else, this time of turmoil and transformation calls for a rediscovery of humanity’s place within the earth community. This revisioning of our relationship with life on earth, rooted in indigenous wisdom and shaped for contemporary times, is perhaps the cornerstone of the human initiation and evolution being called for today. For children to discover their place within the natural world, to grow their connection with it, has everything to do with their ability to remain grounded in turbulent times, everything to do with their being able to grow their vision and play their part in this upcoming transition.

Quakers haven’t first of all worked out what they believe, or ought to believe, and then attempted to put it into practice. They start at the other end. They practice it first, then they work out how best to understand it or communicate it.

The word reformation comes from the Latin verb reformo, which means “to form again, mold anew, or revive.” The Reformers did not see themselves as inventers, discoverers, or creators. Instead they saw their efforts as rediscovery. They

Conservative elites first turned to populism as a political strategy thanks to Richard Nixon. His festering resentment of the Establishment’s clubby exclusivity prepared him emotionally to reach out to the “silent majority,” with whom he shared that hostility. Nixon excoriated “our leadership class, the ministers, the college professors, and other teachers… the business leadership class… they have all really let down and become soft.” He looked forward to a new party of independent conservatism resting on a defense of traditional cultural and social norms governing race and religion and the family. It would include elements of blue-collar America estranged from their customary home in the Democratic Party. Proceeding in fits and starts, this strategic experiment proved its viability during the Reagan era, just when the businessman as populist hero was first flexing his spiritual muscles. Claiming common ground with the folkways of the “good ole boy” working class fell within the comfort zone of a rising milieu of movers and shakers and their political enablers. It was a “politics of recognition”—a rediscovery of the “forgotten man”—or what might be termed identity politics from above. Soon enough, Bill Clinton perfected the art of the faux Bubba. By that time we were living in the age of the Bubba wannabe—Ross Perot as the “simple country billionaire.” The most improbable members of the “new tycoonery” by then had mastered the art of pandering to populist sentiment. Citibank’s chairman Walter Wriston, who did yeoman work to eviscerate public oversight of the financial sector, proclaimed, “Markets are voting machines; they function by taking referenda” and gave “power to the people.” His bank plastered New York City with clever broadsides linking finance to every material craving, while simultaneously implying that such seductions were unworthy of the people and that the bank knew it. Its $1 billion “Live Richly” ad campaign included folksy homilies: what was then the world’s largest bank invited us to “open a craving account” and pointed out that “money can’t buy you happiness. But it can buy you marshmallows, which are kinda the same thing.” Cuter still and brimming with down-home family values, Citibank’s ads also reminded everybody, “He who dies with the most toys is still dead,” and that “the best table in the city is still the one with your family around it.” Yale preppie George W. Bush, in real life a man with distinctly subpar instincts for the life of the daredevil businessman, was “eating pork rinds and playing horseshoes.” His friends, maverick capitalists all, drove Range Rovers and pickup trucks, donning bib overalls as a kind of political camouflage.

Religion’s grip on society weakens and, even in a persistently Christian climate, a passionate interest in rediscovery takes hold,

Every revival and restoration in the church has been a rediscovery of some aspect of Christ in the process of answering this critical question. In fact, three features are present in every awakening in the history of the Christian church: (1) a rediscovery of the “living Word,” or the Scriptures and its authority; (2) a rediscovery of the living Christ and His supremacy; and (3) a rediscovery of the living Spirit and the Spirit’s gifts and power to manifest Christ in the context of that culture. God has a history of taking seriously people who take the eternal Word seriously.