Reference Book Quotes

Einstein was once asked how many feet are in a mile. Einstein's reply was "I don't know, why should I fill my brain with facts I can find in two minutes in any standard reference book?

I do not think I ever opened a book in my life which had not something to say upon woman's inconstancy. Songs and proverbs, all talk of woman's fickleness. But perhaps you will say, these were all written by men." "Perhaps I shall. Yes, yes, if you please, no reference to examples in books. Men have had every advantage of us in telling their own story. Education has been theirs in so much higher a degree; the pen has been in their hands. I will not allow books to prove anything.

These books can't possibly compete with centuries of established history, especially when that history is endorsed by the ultimate bestseller of all time." Faukman's eyes went wide. "Don't tell me Harry Potter is actually about the Holy Grail." "I was referring to the Bible." Faukman cringed. "I knew that.

Nerd herd, focus. You're here to help the fledglings. Dour One and Dour Two aren't important," said Aphrodite. "Dr. Seuss reference. I like it," Stark said, giving me a check-me-out-I've-always-read-books hottie grin. Aphrodite frowned at him. "I said focus, not flirt.

If you obsess over whether you are making the right decision, you are basically assuming that the universe will reward you for one thing and punish you for another. The universe has no fixed agenda. Once you make any decision, it works around that decision. There is no right or wrong, only a series of possibilities that shift with each thought, feeling, and action that you experience. If this sounds too mystical, refer again to the body. Every significant vital sign- body temperature, heart rate, oxygen consumption, hormone level, brain activity, and so on- alters the moment you decide to do anything… decisions are signals telling your body, mind, and environment to move in a certain direction.

There's a reason we refer to "leaps of faith" - because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove to you through scripture that their faith is indeed rational; it isn't. If faith were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face-first and full-speed into the dark. If we truly knew all the answers in advance as to the meaning of life and the nature of God and the destiny of our souls, our belief would not be a leap of faith and it would not be a courageous act of humanity; it would just be... a prudent insurance policy.

In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagvat Geeta, since whose composition years of the gods have elapsed, and in comparison with which our modern world and its literature seem puny and trivial; and I doubt if that philosophy is not to be referred to a previous state of existence, so remote is its sublimity from our conceptions. I lay down the book and go to my well for water, and lo! there I meet the servant of the Bramin, priest of Brahma and Vishnu and Indra, who still sits in his temple on the Ganges reading the Vedas, or dwells at the root of a tree with his crust and water jug. I meet his servant come to draw water for his master, and our buckets as it were grate together in the same well. The pure Walden water is mingled with the sacred water of the Ganges.

All teachings are mere references. The true experience is living your own life. Then, even the holiest of words are only words.

I've heard of a guy in Chicago who advertises in the phone book under "Wizard",though that's probably a urban legend.

There is something called the rapture of the deep, and it refers to what happens when a deep-sea diver spends too much time at the bottom of the ocean and can't tell which way is up. When he surfaces, he's liable to have a condition called the bends, where the body can't adapt to the oxygen levels in the atmosphere. All of this happens to me when I surface from a great book.

Not all nine-fingered girls have hatchets, she said in Tradertalk. Some of us just tried to have a conversation with a snapping turtle. (Sandry to Daja, referring to her conversation with Tris.)

The central theme of Anna Karenina," he said, "is that a rural life of moral simplicity, despite its monotony, is the preferable personal narrative to a daring life of impulsive passion, which only leads to tragedy." "That is a very long theme," the scout said. "It's a very long book," Klaus replied. [...] "Or maybe a daring life of impulsive passion leads to something else," the scout said, and in some cases this mysterious person was right. A daring life of impulsive passion is an expression which refers to people who follow what is in their hearts, and like people who prefer to follow their head, or follow a mysterious man in a dark blue raincoat, people who lead a daring life of impulsive passion end up doing all sorts of things.

He doesn't need my help coming up with pranks. He's got too many ideas of his own. - Daja referring to Briar in their first year at Discipline cottage

Daja: "He and Rosethorn work together? They hate each other." Lark: "I didn't say they liked it. - Daja and Lark referring to Rosethorn and Crane's cooperation on finding the cures for new diseases

No, I’m fine. And yes, I mean that sort of FINE,” said Reine-Marie, making reference to the title of one of Ruth’s poetry books, where FINE stood for Fucked up, Insecure, Neurotic, and Egotistical.

Throughout the book, she refers to herself as "the side effect," which is just totally correct. Cancer kids are essentially side effects of the relentless mutation that made the diversity of life on earth possible.

Have you never seen a movie? Read a comic book? That's always how it starts - just a little temptation, just a little taste of evil, and then BAM, your light saber turns red and you're breathing through a big black mask and slicing off your son's hand just to be mean." They looked at him blankly.

Personally, I was never more passionate about manga than when preparing for my college entrance exams. It's a period of life when young people appear to have a great deal of freedom, but are in many ways actually opressed. Just when they find themselves powerfully attracted to members of opposite sex, they have to really crack the books. To escape from this depressing situation, they often find themselves wishing they could live in a world of their own - a world they can say is truly theirs, a world unknown even to their parents. To young people, anime is something they incorporate into this private world. I often refer to this feeling as one yearning for a lost world. It's a sense that although you may currently be living in a world of constraints, if you were free from those constraints, you would be able to do all sorts of things. And it's that feeling, I believe, that makes mid-teens so passionate about anime.

It was also a room full of books and made of books. There was no actual furniture; this is to say, the desk and chairs were shaped out of books. It looked as though many of them were frequently referred to, because they lay open with other books used as bookmarks.

A wonderful fact to reflect upon, that every human creature is constituted to be that profound secret and mystery to every other. A solemn consideration, when I enter a great city by night, that every one of those darkly clustered houses encloses its own secret; that every room in every one of them encloses its own secret; that every beating heart in the hundreds of thousands of breasts there, is, in some of its imaginings, a secret to the heart nearest it! Something of the awfulness, even of Death itself, is referable to this. No more can I turn the leaves of this dear book that I loved, and vainly hope in time to read it all. No more can I look into the depths of this unfathomable water, wherein, as momentary lights glanced into it, I have had glimpses of buried treasure and other things submerged. It was appointed that the book should shut with a a spring, for ever and for ever, when I had read but a page. It was appointed that the water should be locked in an eternal frost, when the light was playing on its surface, and I stood in ignorance on the shore. My friend is dead, my neighbour is dead, my love, the darling of my soul, is dead; it is the inexorable consolidation and perpetuation of the secret that was always in that individuality, and which I shall carry in mine to my life's end. In any of the burial-places of this city through which I pass, is there a sleeper more inscrutable than its busy inhabitants are, in their innermost personality, to me, or than I am to them?

Here’s what I believe: 1. If you are offended or hurt when you hear Hillary Clinton or Maxine Waters called bitch, whore, or the c-word, you should be equally offended and hurt when you hear those same words used to describe Ivanka Trump, Kellyanne Conway, or Theresa May. 2. If you felt belittled when Hillary Clinton called Trump supporters “a basket of deplorables” then you should have felt equally concerned when Eric Trump said “Democrats aren’t even human.” 3. When the president of the United States calls women dogs or talks about grabbing pussy, we should get chills down our spine and resistance flowing through our veins. When people call the president of the United States a pig, we should reject that language regardless of our politics and demand discourse that doesn’t make people subhuman. 4. When we hear people referred to as animals or aliens, we should immediately wonder, “Is this an attempt to reduce someone’s humanity so we can get away with hurting them or denying them basic human rights?” 5. If you’re offended by a meme of Trump Photoshopped to look like Hitler, then you shouldn’t have Obama Photoshopped to look like the Joker on your Facebook feed. There is a line. It’s etched from dignity. And raging, fearful people from the right and left are crossing it at unprecedented rates every single day. We must never tolerate dehumanization—the primary instrument of violence that has been used in every genocide recorded throughout history.

Lewis Carroll. He was an odd one. Real name was Charles Lutwidge Dodgson. Completely denied having anything to do with the Alice books. Daft as a brush. You'd have liked him!

Never regard study as a duty but as an enviable opportunity to learn to know the liberating influence of beauty in the realm of the spirit for your own personal joy and to the profit of the community to which your later works belong." ~Albert Einstein "Einstein is referring to ones 'legacy' and its intended future recipients as being willfully purposed to benefit them on their journey through this gift of life given to us by God

I cleared my throat. “Are there any parts off limits for me?” Nino raised his dark eyebrows. “Like the Dark Arts area?” I froze, speechless, frozen, and utterly shocked. I swallowed. “Did you … did you just make a Harry Potter reference?” He must have noticed me touching the books. “I did,” he said dryly, and I had to stifle laughter.

I stare up at him, hating the tiny fluttering that gets going in my chest because he knows the Harry Potter reference. I knew he was a book lover, but to be the same kind of book lover I am? It makes my insides melt.

All the knowledge that has led our species from wearing animal skins to people flying, complete with proofs, would fill a handful of reference books, but a bookcase the size of the earth would not suffice to hold all the rest, quite apart from the vast discussions that are conducted not with the pen but with the sword and chains.

She'd been to Narnia, Wonderland, Hogwarts, Dictionopolis. She had tessered, fallen through the rabbit hole, crossed the ice bridge into the unknown world beyond.

Finn always called it Enna's Stream. He tended to refer to most anything as belonging to her--Enna's Meadow, Enna's Mountain. When he referred to Yasid as Enna's Kingdom, she said, "Isn't that your heart?" Finn smiled and kissed her hand. Isi rolled her eyes. "Oh you two are impossible." Enna laughed. "This coming from the girl who calls her husband 'sweet little bunny boy'?" Isi blushed. "That was just once.

School exams are memory tests, in real-world no one is going to stop you from referring a book to solve a problem.

There are times when I think that the ideal library is composed solely of reference books. They are like understanding friends—always ready to meet your mood, always ready to change the subject when you have had enough of this or that.

How We Gain and Lose Weight To understand how we gain and lose weight, we need to start with insulin. Medical researchers and internal medicine doctors almost universally agree that the amount of insulin a person produces determines weight gain and weight loss. For example, Gary Taubes, a medical researcher and recipient of multiple awards from the National Association of Science Writers, refers to insulin as “the stop-and-go light of weight gain and loss.”    Produce more insulin—you will gain weight. Produce less insulin— you will lose weight.

Imprinting." I heard the smile disappear from Cat's face. "Next." I repeated myself. "Are you referring to Stephenie Meyer's books?" "Yes," I said. A little unwillingly. Cat chuckled. "There's no shame in reading enjoyable books. But this topic is better discussed later." "Got it.

A library is many things. It’s a place to go, to get in out of the rain. It’s a place to go if you want to sit and think. But particularly it is a place where books live, and where you can get in touch with other people, and other thoughts, through books. If you want to find out about something, the information is in the reference books — the dictionaries, the encyclopedias, the atlases. If you like to be told a story, the library is the place to go. Books hold most of the secrets of the world, most of the thoughts that men and women have had. And when you are reading a book, you and the author are alone together — just the two of you. A library is a good place to go when you feel unhappy, for there, in a book, you may find encouragement and comfort. A library is a good place to go when you feel bewildered or undecided, for there, in a book, you may have your question answered. Books are good company, in sad times and happy times, for books are people — people who have managed to stay alive by hiding between the covers of a book.

Not to alarm you or anything, but I think you just made a deal with a Mexican gang." I've read Simone Elkeles books. I know how this whole garage as a front thing works.

Yes, yes, if you please. No reference to examples in books. Men have had every advantage of us in telling their own story. Education has been theirs in so much higher a degree; the pen has been in their hands. I will not allow books to prove anything.

Hey"--I shrugged--"If Aru Shah can have adventures in her pajamas, why can't I?

Why do we refer to the mind as a circus? A circus is not a mess; a circus is a very coordinated activity deliberately made to look like a mess. On one level it is a mess, but on another, it is a highly coordinated activity.

Why is it so difficult to assemble those things that really matter in life and to dwell among them only? I am referring to certain landscapes, persons, beasts, books, rooms, meteorological conditions, fruits.

I'm writing a book on magic”, I explain, and I'm asked, “Real magic?” By real magic people mean miracles, thaumaturgical acts, and supernatural powers. “No”, I answer: “Conjuring tricks, not real magic”. Real magic, in other words, refers to the magic that is not real, while the magic that is real, that can actually be done, is not real magic.

True leaders do not make choices with reference to the opinion of the majority. They make choices based on the opinion of the truth and the truth can come from either the majority or the minority!

I quote much scripture in this book. I do so intentionally, without references, because that is how I believe scripture should fit into the fabric of our lives. It is not tacked on; it is woven in.

There was no manifestation of contemporary culture that did not indicate to my grandmother how steadfast was the nation's decline, how merciless our mental and moral deterioration, how swiftly all-embracing our final decadence. I never saw her read a book again; but she referred to books often - as if they were shrines and cathedrals of learning that television had plundered and then abandoned.

It is the function of science to discover the existence of a general reign of order in nature and to find the causes governing this order. And this refers in equal measure to the relations of man - social and political - and to the entire universe as a whole.

Your cynicism lies in your willing abuse of others to consolidate your superiority over them. My cynicism is in regard to humanity’s wilful blindness with respect to its own extinction.’ ‘Without that wilful blindness there is naught but despair.’ ‘Oh, I am not that cynical. In fact, I do not agree at all. Maybe when the wilful blindness runs its inevitable course, there will be born wilful wisdom, the revelation of seeing things as they are.’ ‘Things? To which things are you referring, old man?’ ‘Why, that everything of true value is, in fact, free.

One of my practices comes from an ancient Indian teacher. He taught that when you experience some tragic situation, think about it. If there’s no way to overcome the tragedy, then there is no use worrying too much. So I practice that. (The Dalai Lama was referring to the eighth-century Buddhist master Shantideva, who wrote, “If something can be done about the situation, what need is there for dejection? And if nothing can be done about it, what use is there for being dejected?”)

Most young dealers of the Silicon Chip Era regard a reference library as merely a waste of space. Old Timers on the West Coast seem to retain a fondness for reference books that goes beyond the practical. Everything there is to know about a given volume may be only a click away, but there are still a few of us who'd rather have the book than the click. A bookman's love of books is a love of books, not merely of the information in them.

All human activity is prompted by desire.

I took the T from Logan airport to Harvard Square. I hate driving in Boston. It's the traffic that drives me spare, and the absolutely terrible manners of the motorists. Other New Englanders refer to Massachusetts drivers as "Massholes.

To share out your soul freely, that is what metanoia (a change of mind, or repentance)really refers to: a mental product of love. A change of mind, or love for the undemonstrable. And you throw off every conceptual cloak of self-defense, you give up the fleshly resistance of your ego. Repentance has nothing to do with self-regarding sorrow for legal transgressions. It is an ecstatic erotic self-emptying. A change of mind about the mode of thinking and being.

I really only write about inner landscapes and most people don’t see them, because they see practically nothing within, because they think that because it’s inside, it’s dark, and so they don’t see anything. I don’t think I’ve ever yet, in any of my books, described a landscape. There's really nothing of the kind in any of them. I only ever write concepts. And so I’m always referring to "mountains" or "a city" or "streets." But as to how they look: I've never produced a description of a landscape. That's never even interested me.

I myself found a fascinating example of this in Nietzsche’s book Thus Spake Zarathustra, where the author reproduces almost word for word an incident reported in a ship’s log for the year 1686. By sheer chance I had read this seaman’s yarn in a book published about 1835 (half a century before Nietzsche wrote); and when I found the similar passage in Thus Spake Zarathustra, I was struck by its peculiar style, which was different from Nietzsche’s usual language. I was convinced that Nietzsche must also have seen the old book, though he made no reference to it. I wrote to his sister, who was still alive, and she confirmed that she and her brother had in fact read the book together when he was 11 years old. I think, from the context, it is inconceivable that Nietzsche had any idea that he was plagiarizing this story. I believe that fifty years later it has unexpectedly slipped into focus in his conscious mind.

Surely the people naming antipsychotics could have come up with something less hurtful. After all, we don’t call Viagra the “floppy-dick pill” and hardly any of us refer to anger-management therapy as “maybe-just-stop-being-such-an-asshole class.” I honestly can’t think of any drug that has more of a stigma than antipsychotics.

And as for going into a bookstore and not finding a book suitable for your 13-year-old...maybe you should do some research before you go in? And I'm being serious here. There are a bunch of great blogs that will tell you the content of books. Reading Teen is one of them, and I've seen others, and I love what they do because they make YA books feel safe to protective parents. There are plenty of YA books that celebrate joy and beauty. Now, I would argue that many of them are also the "dark" books to which the article refers, and that saying they aren't suggests a pretty inattentive reader...but that's neither here nor there. I'm not trying to bicker with the careful parents. I'm just saying: do some research and you'll be surprised what you find. So, that's what I'm going to say about it.

Devotion is diligence without assurance. Faith is a way of saying, 'Yes, I pre-accept the terms of the universe and I am voicing in advance what I am presently incapable of understanding.' There is a reason that we refer to leaps-of-faith, because the decision to consent to any notion of divinity is a mighty jump from the rational over to the unknowable, and I don't care how diligently scholars of every religion will try to sit you down with their stacks of books and prove that their faith is rational; it isn't. If they were rational, it wouldn't be - by definition - faith. Faith is belief in what you cannot see or prove or touch. Faith is walking face first and full speed into the dark.

I hope this book will end the practice of referring to Donald’s “strategies” or “agendas,” as if he operates according to any organizing principles. He doesn’t. Donald’s ego has been and is a fragile and inadequate barrier between him and the real world, which, thanks to his father’s money and power, he never had to negotiate by himself. Donald has always needed to perpetuate the fiction my grandfather started that he is strong, smart, and otherwise extraordinary, because facing the truth—that he is none of those things—is too terrifying for him to contemplate.

Damn it, why was he wondering about her? Why did he feel this need to know everything about an impertinent, managing, none-too-pretty female? But he did. Oh, he did not want to engage in anything so gauche or peril-fraught as inquiry. He merely wanted a reference - the comprehensive cotex of all things Amelia Claire d'Orsay. A chart of her ancestry back to the Norman invaders. The catalogue listing every book she'd ever read. A topographical map indicating the precise location of every freckle on her skin.

I'm not referring to books or novels about love, specifically, but rather to passages of writing that have the power to make you feel a little more alive. The paragraph that gives you a tingle of recognition. The lines that feel as if they are directly written for a deep, secret part of you, that you weren't necessarily even aware of until it was woken up by words. Reading such a passage is, I think, a form of love. Like any relationship, that intrinsic recognition is a way of understanding and being understood, of seeing and being seen.

The idea that women should be kept weak, uneducated, and dependent on a man in ancient civilization was somewhat misinterpreted and misused, if they were referring to biblical support. In fact, in Ancient Israel women could own property. The Book of Proverbs describes an ideal woman as a woman who has the means and capacity to make financial and business decisions. It says 'she considers a field and buys it'. (Proverbs 31:16) - Raising A Strong Daughter: What Fathers Should Know by Finlay Gow JD and Kailin Gow MA

Young ladies take their notions of our sex from the novels written by their own, and compared with the monstrosities that masquerade for men in the pages of that nightmare literature, Phytagoras' plucked bird and Frankenstein's demon were fair average specimens of humanity. In these so-called books, the chief lover, or Greek god, as he is admiringly referred to -by the way, they do not say which "Greek god" it is that the gentleman bears such a striking likeness to; it might be hump-backed Vulcan, or double-faced Janus, or even driveling Silenus. He resembles the whole family of them, however, in being a blackguard, and perhaps this is what is meant.

When Isaiah predicted that spears would become pruning hooks, that's a reference to cultivating. Pruning and trimming and growing and paying close attention to the plants and whether they're getting enough water and if their roots are deep enough. Soil under the fingernails, grapes being trampled under bare feet, fingers sticky from handling fresh fruit. It's that green stripe you get around the sole of your shoes when you mow the lawn. Life in the age to come. Earthy.

Time is actually speeding up (or collapsing). For thousands of years the Schumann Resonance or pulse (heartbeat) of Earth has been 7.83 cycles per second. The military have used this as a very reliable reference. However, since 1980 this resonance has been slowly rising. It is now over 12 cycles per second! This means there is the equivalent of less than 16 hours per day instead of the old 24 hours.

I often have the feeling that even at the best of times literary criticism is fraudulent, since in the absence of any accepted standards whatever -- any external reference which can give meaning to the statement that such and such a book is "good" or "bad" -- every literary judgement consists in trumping up a set of rules to justify an instinctive preference. One's real reaction to a book, when one has a reaction at all, is usually "I like this book" or "I don't like it" and what follows is a rationalisation.

Where am I?” I ask. “Where are my parents and my brother? Where’s my home? And who are you?” He blinks a couple of times before smiling faintly as though something has just amused him. “I’m afraid you’re not in Kansas anymore, Dorothy.” Wizard of Oz references? I’m somewhere, I don’t know where, and that’s the best I get? Well, I’m not some dumb little girl willing to put up with that, and he certainly isn’t any kind of wizard. - Celestra Caine, FADE by Kailin Gow

How do you explain to somebody who doesn't understand that you don't build a library to read. A library is a resource. Something you go to, for reference, as and when. But also something you simply look at, because it gives you succour, answers to some idea of who you are or, more to the point, who you would like to be, who you will be once you own every book you need to own.

The question is which one of us is the frog and which is the toad,' Willem had said after they'd first seen the show, in JB's studio, and read the kindhearted books to each other late that night, laughing helplessly as they did. He'd smiled; they had been lying in bed. 'Obviously, I'm the toad,' he said. 'No,' Willem said, 'I think you're the frog; your eyes are the same color as his skin.' Willem sounded so serious that he grinned. 'That's your evidence?' he asked. 'And so what do you have in common with the toad?' 'I think I actually have a jacket like the one he has,' Willem said, and they began laughing again.

One is seduced and battered in turn. The result is presumably wisdom. Wisdom! We are clinging to life like lizards. Why is it so difficult to assemble those things that really matter in life and to dwell among them only? I am referring to certain landscapes, persons, beasts, books, rooms, meteorological conditions, fruits. In fact, I insist on it. A letter is like a poem, it leaps into life and shows very clearly the marks, perhaps I should say thumbprints, of an unwilling or unready composer.

Homer, in the second book of the Iliad says with fine enthusiasm, "Give me masturbation or give me death." Caesar, in his Commentaries, says, "To the lonely it is company; to the forsaken it is a friend; to the aged and to the impotent it is a benefactor. They that are penniless are yet rich, in that they still have this majestic diversion." In another place this experienced observer has said, "There are times when I prefer it to sodomy." Robinson Crusoe says, "I cannot describe what I owe to this gentle art." Queen Elizabeth said, "It is the bulwark of virginity." Cetewayo, the Zulu hero, remarked, "A jerk in the hand is worth two in the bush." The immortal Franklin has said, "Masturbation is the best policy." Michelangelo and all of the other old masters--"old masters," I will remark, is an abbreviation, a contraction--have used similar language. Michelangelo said to Pope Julius II, "Self-negation is noble, self-culture beneficent, self-possession is manly, but to the truly great and inspiring soul they are poor and tame compared with self-abuse." Mr. Brown, here, in one of his latest and most graceful poems, refers to it in an eloquent line which is destined to live to the end of time--"None knows it but to love it; none name it but to praise.

Orthodox Marxism, therefore, does not imply the uncritical acceptance of the results of Marx’s investigations. It is not the ‘belief’ in this or that thesis, nor the exegesis of a ‘sacred’ book. On the contrary, orthodoxy refers exclusively to method. It is the scientific conviction that dialectical materialism is the road to truth and that its methods can be developed, expanded and deepened only along the lines laid down by its founders. It is the conviction, moreover, that all attempts to surpass or ‘improve’ it have led and must lead to over-simplification, triviality and eclecticism.

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

The historical problems with Luke are even more pronounced. For one thing, we have relatively good records for the reign of Caesar Augustus, and there is no mention anywhere in any of them of an empire-wide census for which everyone had to register by returning to their ancestral home. And how could such a thing even be imagined? Joesph returns to Bethlehem because his ancestor David was born there. But David lived a thousand years before Joseph. Are we to imagine that everyone in the Roman Empire was required to return to the homes of their ancestors from a thousand years earlier? If we had a new worldwide census today and each of us had to return to the towns of our ancestors a thousand years back—where would you go? Can you imagine the total disruption of human life that this kind of universal exodus would require? And can you imagine that such a project would never be mentioned in any of the newspapers? There is not a single reference to any such census in any ancient source, apart from Luke. Why then does Luke say there was such a census? The answer may seem obvious to you. He wanted Jesus to be born in Bethlehem, even though he knew he came from Nazareth ... there is a prophecy in the Old Testament book of Micah that a savior would come from Bethlehem. What were these Gospel writer to do with the fact that it was widely known that Jesus came from Nazareth? They had to come up with a narrative that explained how he came from Nazareth, in Galilee, a little one-horse town that no one had ever heard of, but was born in Bethlehem, the home of King David, royal ancestor of the Messiah.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

And the plunder was not just of Prince alone. Think of all the love poured into him. Think of the tuitions for Montessori and music lessons. Think of the gasoline expended, the treads worn carting him to football games, basketball tournaments, and Little League. Think of all the time spent regulating sleepovers. Think of the surprise birthday parties, the daycare, and the reference checks on babysitters. Think of World Book and Childcraft. Think of checks written for family photos. Think of credit cards charged for vacations. Think of soccer balls, science kits, chemistry sets, racetracks, and model trains. Think of all the embraces, all the private jokes, customs, greetings, names, dreams, all the shared knowledge and capacity of a black family injected into that vessel of flesh and bone. And think of how that vessel was taken, shattered on the concrete, and all its holy contents, all that had gone into him, sent flowing back to the earth.

At Ge 1:1 God used a matrix of sevens: (1) Seven words. (2) 28 letters (28 ÷ 4 = 7). (3) First three words contain 14 letters (14 ÷ 2 = 7). (4) Last four words contain 14 letters (14 ÷ 2 = 7). (5) Fourth and fifth words have seven letters. (6) Sixth and seventh words have seven letters. (7) Key words (God, heaven, earth) contain 14 letters (14 ÷ 2 = 7). (8) Remaining words contain 14 letters (14 ÷ 2 = 7). (9) Numeric value of first, middle and last letters equal, 133 (133 ÷ 19 = 7). (10) Numeric value of the first and last letters of all seven words equal 1,393 (1,393 ÷ 199 = 7). (11) The book of Genesis has 78,064 letters (78,064 ÷ 11,152 = 7). So, what is the big deal about seven? Jesus is our Shiva (7), our Shabbat (7th day). (Lu 6:5) You couldn’t see this messianic reference, however, unless you are reading in Hebrew. This book is the beginning of an amazing pilgrimage.

You know,” I tease, “you still haven’t told me why you’re here. You were…passing by? Wanted to brag about getting a week off from school?” “Oh. Uh, right.” Josh sort of laughs and glances out my window. “I was just wondering if you wanted to go out.” Holy. Shit. “I’m on my way to Album,” he continues, referring to a nearby comics shop. “Since we were talking about that new Sfar earlier, I thought if you weren’t busy, you might want to come along.” …Oh. My heart beats like a cracked-out drummer. Josh, don’t do that to a lady. I’m still clutching the book about the shipwreck, so I set it down to wipe my sweaty palms. “Sure".

The cases described in this section (The Fear of Being) may seem extreme, but I have become convinced that they are not as uncommon as one would think. Beneath the seemingly rational exterior of our lives is a fear of insanity. We dare not question the values by which we live or rebel against the roles we play for fear of putting our sanity into doubt. We are like the inmates of a mental institution who must accept its inhumanity and insensitivity as caring and knowledgeableness if they hope to be regarded as sane enough to leave. The question who is sane and who is crazy was the theme of the novel One Flew Over The Cuckoo's Nest. The question, what is sanity? was clearly asked in the play Equus. The idea that much of what we do is insane and that if we want to be sane, we must let ourselves go crazy has been strongly advanced by R.D. Laing. In the preface to the Pelican edition of his book The Divided Self, Laing writes: "In the context of our present pervasive madness that we call normality, sanity, freedom, all of our frames of reference are ambiguous and equivocal." And in the same preface: "Thus I would wish to emphasize that our 'normal' 'adjusted' state is too often the abdication of ecstasy, the betrayal of our true potentialities; that many of us are only too successful in acquiring a false self to adapt to false realities." Wilhelm Reich had a somewhat similar view of present-day human behavior. Thus Reich says, "Homo normalis blocks off entirely the perception of basic orgonotic functioning by means of rigid armoring; in the schizophrenic, on the other hand, the armoring practically breaks down and thus the biosystem is flooded with deep experiences from the biophysical core with which it cannot cope." The "deep experiences" to which Reich refers are the pleasurable streaming sensations associated with intense excitation that is mainly sexual in nature. The schizophrenic cannot cope with these sensations because his body is too contracted to tolerate the charge. Unable to "block" the excitation or reduce it as a neurotic can, and unable to "stand" the charge, the schizophrenic is literally "driven crazy." But the neurotic does not escape so easily either. He avoids insanity by blocking the excitation, that is, by reducing it to a point where there is no danger of explosion, or bursting. In effect the neurotic undergoes a psychological castration. However, the potential for explosive release is still present in his body, although it is rigidly guarded as if it were a bomb. The neurotic is on guard against himself, terrified to let go of his defenses and allow his feelings free expression. Having become, as Reich calls him, "homo normalis," having bartered his freedom and ecstasy for the security of being "well adjusted," he sees the alternative as "crazy." And in a sense he is right. Without going "crazy," without becoming "mad," so mad that he could kill, it is impossible to give up the defenses that protect him in the same way that a mental institution protects its inmates from self-destruction and the destruction of others.

Exactly, I repeated myself. I believe we do it all the time. We always take up certain elements again. How can it be avoided? An actor’s voice always has the same timbre and, consequently, he repeats himself. It is the same for a singer, a painter…There are always certain things that come back, for they are part of one’s personality, of one’s style. If these things didn’t come into play, a personality would be so complex that it would become impossible to identify it. It is not my intention to repeat myself, but in my work there should certainly be references to what I have done in the past. Say what you will, but The Trial is the best film I ever made…I have never been so happy as when I made this film. (talking about directing, The Trial (1962) - from Orson Welles: Interviews (book))

Characters should be interchangeable as between one book and another. The entire corpus of existing literature should be regarded as a limbo from which discerning authors could draw their characters as required, creating only when they failed to find a suitable existing puppet. The modern novel should be largely a work of reference. Most authors spend their time saying what has been said before – usually said much better. A wealth of references to existing works would acquaint the reader instantaneously with the nature of each character, would obviate tiresome explanations and would effectively preclude mountebanks, upstarts, thimble-riggers and persons of inferior education from an understanding of contemporary literature.

[Referring to passage by Alice Munro] Finally, the passage contradicts a form of bad advice often given young writers -- namely, that the job of the author is to show, not tell. Needless to say, many great novelists combine "dramatic" showing with long sections of the flat-out authorial narration that is, I guess, what is meant by telling. And the warning against telling leads to a confusion that causes novice writers to think that everything should be acted out -- don't tell us a character is happy, show us how she screams "yay" and jumps up and down for joy -- when in fact the responsibility of showing should be assumed by the energetic and specific use of language.

Formation may be the best name for what happens in a circle of trust, because the word refers, historically, to soul work done in community. But a quick disclaimer is in order, since formation sometimes means a process quite contrary to the one described in this book----a process in which the pressure of orthodox doctrine, sacred text, and institutional authority is applied to the misshapen soul in order to conform it to the shape dictated by some theology. This approach is rooted in the idea that we are born with souls deformed by sin, and our situation is hopeless until the authorities "form" us properly. But all of that is turned upside down by the principles of a circle of trust: I applaud the theologian who said that "the idea of humans being born alienated from the Creator would seem an abominable concept." Here formation flows from the belief that we are born with souls in perfect form. As time goes on, we subject to powers of deformation, from within as well as without, that twist us into shapes alien to the shape of the soul. But the soul never loses its original form and never stops calling us back to our birhtright integrity.

When it was proclaimed that the Library contained all books, the first impression was one of extravagant happiness. All men felt themselves to be the masters of an intact and secret treasure. There was no personal or world problem whose eloquent solution did not exist in some hexagon. The universe was justified, the universe suddenly usurped the unlimited dimensions of hope. At that time a great deal was said about the Vindications: books of apology and prophecy which vindicated for all time the acts of every man in the universe and retained prodigious arcana for his future. Thousands of the greedy abandoned their sweet native hexagons and rushed up the stairways, urged on by the vain intention of finding their Vindication. These pilgrims disputed in the narrow corridors, proffered dark curses, strangled each other on the divine stairways, flung the deceptive books into the air shafts, met their death cast down in a similar fashion by the inhabitants of remote regions. Others went mad ... The Vindications exist (I have seen two which refer to persons of the future, to persons who are perhaps not imaginary) but the searchers did not remember that the possibility of a man's finding his Vindication, or some treacherous variation thereof, can be computed as zero.

I'd like to start this week with a request, and this one goes out to the followers of the three Abrahamic religions: the Muslims, Christians, and Jews. It's just a little thing, really, but do you think that when you've finished smashing up the world and blowing each other to bits and demanding special privileges while you do it, do you think that maybe the rest of us could sort of have our planet back? I wouldn't ask, but I'm starting to think that there must be something written in the special books that each of you so enjoy referring to that it's ok to behave like special, petulant, pugnacious, pricks. Forgive the alliteration, but your persistent, power-mad punch-ups are pissing me off. It's mainly the extremists obviously, but not exclusively. It's a lot of 'main-streamers' as well. Let me give you an example of what I'm talking about. Muslims: listen up my bearded and veily friends! Calm down, ok? Stop blowing stuff up. Not everything that said about you is an attack on the prophet Mohammed and Allah that needs to end in the infidel being destroyed. Have a cup of tea, put on a Cat Stevens record, sit down and chill out. I mean seriously, what's wrong with a strongly-worded letter to The Times? Christians: you and your churches don't get to be millionaires while other people have nothing at all. They're your bloody rules; either stick to them or abandon the faith. And stop persecuting and killing people you judge to be immoral. Oh, and stop pretending you're celibate -- it's a cover-up for being a gay or a nonce. Right, that's two ticked off. Jews! I know you're god's 'Chosen People' and the rest of us are just whatever, but when Israel behaves like a violent, psychopathic bully and someone mentions it that doesn't make them antisemitic. And for the record, your troubled history is not a license to act with impunity now.

There is a saturation of books on Amazon due to a sudden get-rich-quick surge in "everyone can be authors" seminars similar to the house flipping ones in the early 2000s which led to the housing bubble and an economic slowdown in the U.S. To distinguish quality books from those get-rich-quick ones, look at the author's track record - worldwide recognition as books that garnered credible awards, authors who speak at book industry events, authors who speak at schools, authors whose books are reference materials and reading sources at school and libraries. Get-rich books have a system to get over 500 reviews quickly, manipulates the Kindle Unlimited algorithm, and encourage collusion in the marketplace to knock out rivals. Be wary of trolls who are utilized to knock down the rankings of rival's books too. Once people have heard there is money to be made as a self-published author, just like house flipping, a cottage industry has risen to take advantage of it and turn book publishing into a get rich scheme, which is a shame for all the book publishers and authors, like me, who had published for the love of books, to write to help society, and for the love of literature. Kailin Gow, Parents and Books

Most people are afflicted with an inability to say what they see or think. They say there’s nothing more difficult than to define a spiral in words; they claim it is necessary to use the unliterary hand, twirling it in a steadily upward direction, so that human eyes will perceive the abstract figure immanent in wire spring and a certain type of staircase. But if we remember that to say is to renew, we will have no trouble defining a spiral; it’s a circle that rises without ever closing. I realize that most people would never dare to define it this way, for they suppose that defining is to say what others want us to say rather than what’s required for the definition. I’ll say it more accurately: a spiral is a potential circle that winds round as it rises, without ever completing itself. But no, the definition is still abstract. I’ll resort to the concrete, and all will become clear: a spiral is a snake without a snake, vertically wound around nothing. All literature is an attempt to make life real. All of us know, even when we act on what we don’t know, life is absolutely unreal in its directly real form; the country, the city and our ideas are absolutely fictitious things, the offspring of our complex sensation of our own selves. Impressions are incommunicable unless we make them literary. Children are particularly literary, for they say what they feel not what someone has taught them to feel. Once I heard a child, who wished to say that he was on the verge of tears, say not ‘I feel like crying’, which is what an adult, i.e., an idiot, would say but rather, ’ I feel like tears.’ And this phrase -so literary it would seem affected in a well-known poet, if he could ever invent it - decisively refers to the warm presence of tears about to burst from eyelids that feel the liquid bitterness. ‘I feel like tears’! The small child aptly defined his spiral. To say! To know how to say! To know how to exist via the written voice and the intellectual image! This is all that matters in life; the rest is men and women, imagined loves and factitious vanities, the wiles of our digestion and forgetfulness, people squirming- like worms when a rock is lifted - under the huge abstract boulder of the meaningless blue sky.

When the solution to a given problem doesn’t lay right before our eyes, it is easy to assume that no solution exists. But history has shown again and again that such assumptions are wrong. This is not to say the world is perfect. Nor that all progress is always good. Even widespread societal gains inevitably produce losses for some people. That’s why the economist Joseph Schumpeter referred to capitalism as “creative destruction.” But humankind has a great capacity for finding technological solutions to seemingly intractable problems, and this will likely be the case for global warming. It isn’t that the problem isn’t potentially large. It’s just that human ingenuity—when given proper incentives—is bound to be larger. Even more encouraging, technological fixes are often far simpler, and therefore cheaper, than the doomsayers could have imagined. Indeed, in the final chapter of this book we’ll meet a band of renegade engineers who have developed not one but three global-warming fixes, any of which could be bought for less than the annual sales tally of all the Thoroughbred horses at Keeneland auction house in Kentucky.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

As the leader of the international Human Genome Project, which had labored mightily over more than a decade to reveal this DNA sequence, I stood beside President Bill Clinton in the East Room of the White House... Clinton's speech began by comparing this human sequence map to the map that Meriwether Lewis had unfolded in front of President Thomas Jefferson in that very room nearly two hundred years earlier. Clinton said, "Without a doubt, this is the most important, most wondrous map ever produced by humankind." But the part of his speech that most attracted public attention jumped from the scientific perspective to the spiritual. "Today," he said, "we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God's most divine and sacred gift." Was I, a rigorously trained scientist, taken aback at such a blatantly religious reference by the leader of the free world at a moment such as this? Was I tempted to scowl or look at the floor in embarrassment? No, not at all. In fact I had worked closely with the president's speechwriter in the frantic days just prior to this announcement, and had strongly endorsed the inclusion of this paragraph. When it came time for me to add a few words of my own, I echoed this sentiment: "It's a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book, previously known only to God." What was going on here? Why would a president and a scientist, charged with announcing a milestone in biology and medicine, feel compelled to invoke a connection with God? Aren't the scientific and spiritual worldviews antithetical, or shouldn't they at least avoid appearing in the East Room together? What were the reasons for invoking God in these two speeches? Was this poetry? Hypocrisy? A cynical attempt to curry favor from believers, or to disarm those who might criticize this study of the human genome as reducing humankind to machinery? No. Not for me. Quite the contrary, for me the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship.

An editor doesn't just read, he reads well, and reading well is a creative, powerful act. The ancients knew this and it frightened them. Mesopotamian society, for instance, did not want great reading from its scribes, only great writing. Scribes had to submit to a curious ruse: they had to downplay their reading skills lest they antagonize their employer. The Attic poet Menander wrote: "those who can read see twice as well." Ancient autocrats did not want their subjects to see that well. Order relied on obedience, not knowledge and reflection. So even though he was paid to read as much as write messages, the scribe's title cautiously referred to writing alone (scribere = "to write"); and the symbol for Nisaba, the Mesopotamian goddess of scribes, was not a tablet but a stylus. In his excellent book A History of Reading, Alberto Manguel writes, "It was safer for a scribe to be seen not as one who interpreted information, but who merely recorded it for the public good." In their fear of readers, ancients understood something we have forgotten about the magnitude of readership. Reading breeds the power of an independent mind. When we read well, we are thinking hard for ourselves—this is the essence of freedom. It is also the essence of editing. Editors are scribes liberated to not simply record and disseminate information, but think hard about it, interpret, and ultimately, influence it.

I found myself all at once on the brink of panic. This, I suddenly felt, was going too far. Too far, even though the going was into intenser beauty, deeper significance. The fear, as I analyze it in retrospect, was of being overwhelmed, of disintegrating under a pressure of reality greater than a mind, accustomed to living most of the time in a cosy world of symbols, could possibly bear. The literature of religious experience abounds in references to the pains and terrors overwhelming those who have come, too suddenly, face to face with some manifestation of the Mysterium tremendum. In theological language, this fear is due to the in-compatibility between man's egotism and the divine purity, between man's self-aggravated separateness and the infinity of God. Following Boehme and William Law, we may say that, by unregenerate souls, the divine Light at its full blaze can be apprehended only as a burning, purgatorial fire. An almost identical doctrine is to be found in The Tibetan Book of the Dead, where the departed soul is described as shrinking in agony from the Pure Light of the Void, and even from the lesser, tempered Lights, in order to rush headlong into the comforting darkness of selfhood as a reborn human being, or even as a beast, an unhappy ghost, a denizen of hell. Anything rather than the burning brightness of unmitigated Reality—anything!

I do not write every day. I write to the questions and issues before me. I write to deadlines. I write out of my passions. And I write to make peace with my own contradictory nature. For me, writing is a spiritual practice. A small bowl of water sits on my desk, a reminder that even if nothing is happening on the page, something is happening in the room--evaporation. And I always light a candle when I begin to write, a reminder that I have now entered another realm, call it the realm of the Spirit. I am mindful that when one writes, one leaves this world and enters another. My books are collages made from journals, research, and personal experience. I love the images rendered in journal entries, the immediacy that is captured on the page, the handwritten notes. I love the depth of ideas and perspective that research brings to a story, be it biological or anthropological studies or the insights brought to the page by the scholarly work of art historians. When I go into a library, I feel like I am a sleuth looking to solve a mystery. I am completely inspired by the pursuit of knowledge through various references. I read newpapers voraciously. I love what newspapers say about contemporary culture. And then you go back to your own perceptions, your own words, and weigh them against all you have brought together. I am interested in the kaleidoscope of ideas, how you bring many strands of thought into a book and weave them together as one piece of coherent fabric, while at the same time trying to create beautiful language in the service of the story. This is the blood work of the writer. Writing is also about a life engaged. And so, for me, community work, working in the schools or with grassroots conservation organizations is another critical component of my life as a writer. I cannot separate the writing life from a spiritual life, from a life as a teacher or activist or my life intertwined with family and the responsibilities we carry within our own homes. Writing is daring to feel what nurtures and breaks our hearts. Bearing witness is its own form of advocacy. It is a dance with pain and beauty.

You will encounter resentful, sneering non-readers who will look at you from their beery, leery eyes, as they might some form of sub-hominid anomaly, bookimus maximus. You will encounter redditters, youtubers, blogspotters, wordpressers, twitterers, and facebookers with wired-open eyes who will shout at from you from their crazy hectoring mouths about the liberal poison of literature. You will encounter the gamers with their twitching fingers who will look upon you as a character to lock crosshairs on and blow to smithereens. You will encounter the stoners and pill-poppers who will ignore you, and ask you if you have read Jack Keroauc’s On the Road, and if you haven’t, will lecture you for two hours on that novel and refuse to acknowledge any other books written by anyone ever. You will encounter the provincial retirees, who have spent a year reading War & Peace, who strike the attitude that completing that novel is a greater achievement than the thousands of books you have read, even though they lost themselves constantly throughout the book and hated the whole experience. You will encounter the self-obsessed students whose radical interpretations of Agnes Grey and The Idiot are the most important utterance anyone anywhere has ever made with their mouths, while ignoring the thousands of novels you have read. You will encounter the parents and siblings who take every literary reference you make back to the several books they enjoyed reading as a child, and then redirect the conversation to what TV shows they have been watching. You will encounter the teachers and lecturers, for whom any text not on their syllabus is a waste of time, and look upon you as a wayward student in need of their salvation. You will encounter the travellers and backpackers who will take pity on you for wasting your life, then tell you about the Paulo Coelho they read while hostelling across Europe en route to their spiritual pilgrimage to New Delhi. You will encounter the hard-working moaners who will tell you they are too busy working for a living to sit and read all day, and when they come home from a hard day’s toil, they don’t want to sit and read pretentious rubbish. You will encounter the voracious readers who loathe competition, and who will challenge you to a literary duel, rather than engage you in friendly conversation about your latest reading. You will encounter the slack intellectuals who will immediately ask you if you have read Finnegans Wake, and when you say you have, will ask if you if you understood every line, and when you say of course not, will make some point that generally alludes to you being a halfwit. Fuck those fuckers.

Picture it. Nineteenth-century man with his horses, dogs, carts, slow motion. Then, in the twentieth century, speed up your camera. Books cut shorter. Condensations. Digests, Tabloids. Everything boils down to the gag, the snap ending.” “Snap ending.” Mildred nodded. “Classics cut to fit fifteen-minute radio shows, then cut again to fill a two-minute book column, winding up at last as a ten- or twelve-line dictionary resume. I exaggerate, of course. The dictionaries were for reference. But many were those whose sole knowledge of Hamlet (you know the title certainly, Montag; it is probably only a faint rumor of a title to you, Mrs. Montag), whose sole knowledge, as I say, of Hamlet was a one-page digest in a book that claimed: now at last you can read all the classics; keep up with your neighbors. Do you see? Out of the nursery into the college and back to the nursery; there’s your intellectual pattern for the past five centuries or more.” Mildred arose and began to move around the room, picking things up and putting them down. Beatty ignored her and continued: “Speed up the film, Montag, quick. Click, Pic, Look, Eye, Now, Flick, Here, There, Swift, Pace, Up, Down, In, Out, Why, How, Who, What, Where, Eh? Uh! Bang! Smack! Wallop, Bing, Bong, Boom! Digest-digests, digest-digest-digests. Politics? One column, two sentences, a headline! Then, in mid-air, all vanishes! Whirl man’s mind around about so fast under the pumping hands of publishers, exploiters, broadcasters that the centrifuge flings off all unnecessary, time-wasting thought!” Mildred smoothed the bedclothes. Montag felt his heart jump and jump again as she patted his pillow. Right now she was pulling at his shoulder to try to get him to move so she could take the pillow out and fix it nicely and put it back. And perhaps cry out and stare or simply reach down her hand and say, “What’s this?” and hold up the hidden book with touching innocence. “School is shortened, discipline relaxed, philosophies, histories, languages dropped, English and spelling gradually gradually neglected, finally almost completely ignored. Life is immediate, the job counts, pleasure lies all about after work. Why learn anything save pressing buttons, pulling switches, fitting nuts and bolts?

The Idiot. I have read it once, and find that I don't remember the events of the book very well--or even all the principal characters. But mostly the 'portrait of a truly beautiful person' that dostoevsky supposedly set out to write in that book. And I remember how Myshkin seemed so simple when I began the book, but by the end, I realized how I didn't understand him at all. the things he did. Maybe when I read it again it will be different. But the plot of these dostoevsky books can hold such twists and turns for the first-time reader-- I guess that's b/c he was writing most of these books as serials that had to have cliffhangers and such. But I make marks in my books, mostly at parts where I see the author's philosophical points standing in the most stark relief. My copy of Moby Dick is positively full of these marks. The Idiot, I find has a few... Part 3, Section 5. The sickly Ippolit is reading from his 'Explanation' or whatever its called. He says his convictions are not tied to him being condemned to death. It's important for him to describe, of happiness: "you may be sure that Columbus was happy not when he had discovered America, but when he was discovering it." That it's the process of life--not the end or accomplished goals in it--that matter. Well. Easier said than lived! Part 3, Section 6. more of Ippolit talking--about a christian mindset. He references Jesus's parable of The Word as seeds that grow in men, couched in a description of how people are interrelated over time; its a picture of a multiplicity. Later in this section, he relates looking at a painting of Christ being taken down from the cross, at Rogozhin's house. The painting produced in him an intricate metaphor of despair over death "in the form of a huge machine of the most modern construction which, dull and insensible, has aimlessly clutched, crushed, and swallowed up a great priceless Being, a Being worth all nature and its laws, worth the whole earth, which was created perhaps solely for the sake of the advent of this Being." The way Ippolit's ideas are configured, here, reminds me of the writings of Gilles Deleuze. And the phrasing just sort of remidns me of the way everyone feels--many people feel crushed by the incomprehensible machine, in life. Many people feel martyred in their very minor ways. And it makes me think of the concept that a narrative religion like Christianity uniquely allows for a kind of socialized or externalized, shared experience of subjectivity. Like, we all know the story of this man--and it feels like our own stories at the same time. Part 4, Section 7. Myshkin's excitement (leading to a seizure) among the Epanchin's dignitary guests when he talks about what the nobility needs to become ("servants in order to be leaders"). I'm drawn to things like this because it's affirming, I guess, for me: "it really is true that we're absurd, that we're shallow, have bad habits, that we're bored, that we don't know how to look at things, that we can't understand; we're all like that." And of course he finds a way to make that into a good thing. which, it's pointed out by scholars, is very important to Dostoevsky philosophy--don't deny the earthly passions and problems in yourself, but accept them and incorporate them into your whole person. Me, I'm still working on that one.

My thoughts on the descent of our moral prejudices – for that is what this polemic is about – were first set out in a sketchy and provisional way in the collection of aphorisms entitled Human, All Too Human. A Book for Free Spirits, which I began to write in Sorrento during a winter that enabled me to pause, like a wanderer pauses, to take in the vast and dangerous land through which my mind had hitherto travelled. This was in the winter of 1876–7; the thoughts themselves go back further. They were mainly the same thoughts which I shall be taking up again in the present essays – let us hope that the long interval has done them good, that they have become riper, brighter, stronger and more perfect! The fact that I still stick to them today, and that they themselves in the meantime have stuck together increasingly firmly, even growing into one another and growing into one, makes me all the more blithely confident that from the first, they did not arise in me individually, randomly or sporadically but as stemming from a single root, from a fundamental will to knowledge deep inside me which took control, speaking more and more clearly and making ever clearer demands. And this is the only thing proper for a philosopher. We have no right to stand out individually: we must not either make mistakes or hit on the truth individually. Instead, our thoughts, values, every ‘yes’, ‘no’, ‘if ’ and ‘but’ grow from us with the same inevitability as fruits borne on the tree – all related and referring to one another and a testimonial to one will, one health, one earth, one sun. – Do you like the taste of our fruit? – But of what concern is that to the trees? And of what concern is it to us philosophers? . . .

...The spiritual Oriental teachers say a person has three forms of mind,'' Beatrice was explaining to him once, while they were on break between one lesson and another at university, ''which are the dense mind, the subtle level and the ultra-subtle mind. Primary Consciousness, or the dense mind, is that existential, Sartrean mind which is related to our senses and so it is guided directly by human primitive instincts; in Sanskrit, this is referred to as ālaya-vijñāna which is directly tied to the brain. The subtle mind comes into effect when we begin to be aware of our true nature or that which in Sanskrit is called Ātman or self-existent essence that eventually leads us to the spiritual dimension. Ultimately there is the Consciousness-Only or the Vijñapti-Mātra, an ultra-subtle mind which goes beyond what the other two levels of mind can fabricate, precisely because this particular mind is not a by-product of the human brain but a part of the Cosmic Consciousness of the Absolute, known in Sanskrit as Tathāgatagarbha, and it is at this profound level of Consciousness that we are able to achieve access to the Divine Wisdom and become one with it in an Enlightened State.'' ''This spiritual subject really fascinates me,'' the Professor would declare, amazed at the extraordinary knowledge that Beatrice possessed.'' ''In other words, a human being recognises itself from its eternal essence and not from its existence,'' Beatrice replied, smiling, as she gently touched the tip of his nose with the tip of her finger, as if she was making a symbolic gesture like when children are corrected by their teachers. ''See, here,'' she had said once, pulling at the sleeve of his t-shirt to make him look at her book. ''For example, in the Preface to the 1960 Notes on Dhamma, the Buddhist philosopher from the University of Cambridge, Ñāṇavīra Thera, maintains those that have understood Buddhist teachings have gone way beyond Existential Thought. And on this same theme, the German scholar of Buddhist texts, Edward Conze, said that the possible similarity that exists between Buddhist and Existential Thought lies only on the preliminary level. He said that in terms of the Four Noble Truths, or in Sanskrit Catvāri Āryasatyāni, the Existentialists have only the first, which teaches everything is ill. Of the second - which assigns the origin of ill to craving - they have a very imperfect grasp. As for the third and fourth, which consist of letting go of craving, and the Noble Eightfold Path that leads to liberation from the cycle of rebirth in the form of Nirvāṇa - these are unheard of. Knowing no way out, the Existentialists are manufacturers of their own woes...

Middlemarch is a novel that is diminished by being put on the screen. It can't help but be, because so much of what we enjoy in Middlemarch is the interplay between what the characters do and what we know about them because of the telling voice. It's less of a problem for the cinema when it deals with novels that are purely concerned with action and what people do. I haven't thought this through, and I'm just trying it now to see what it sounds like. But maybe it would be less a problem with novels that are told in the first person. The interesting thing to me about Middlemarch, and Thackeray's Vanity Fair, and several other great novels, is precisely this omniscient, as we call it, third person, which naive readers mistake for the author. It isn't George Eliot who is saying this; it's a voice that George Eliot adopts to tell this story. There can be something very interesting in a novel like Bleak House, which was also done very well on the television by the same adapter, Andrew Davis. Now, Bleak House is told in two voices, as you remember. One is the somewhat trying Esther Summerson, who is a paradigm of every kind of virtue, and the other is a different sort of voice entirely, a voice that tells the story in the present tense, which was unusual for the time, a voice that doesn't seem to have a main character attached to it. But I think that Dickens is playing a very subtle game here. I've noticed a couple of things about that second narration that make me wonder whether it isn't Esther herself writing the other bits of it. For instance, at the very beginning, she says, "When I come to write my portion of these pages . . ." So she knows that there is another narrative going on, but nobody else does. Nobody else refers to it. The second thing is that she is the only character who never appears in those passages of present-tense narration. The other characters do. She doesn't. Why would that be? There's one point very near the end of the book where she almost does. Inspector Bucket is coming into the house to collect Esther to go and look for Lady Dedlock, who's run away, and we hear that Esther is just coming -- but no, she's turned back and brought her cloak, so we don't quite see her. It's as if she's teasing us and saying, "You're going to see me; no, you're not." Now, that's Dickens, at the height of his powers, playing around -- in ways that we would now call, I don't know, postmodern, ironic, self-referential, or something -- with the whole notion of narration, characterization, and so on. Yet, it doesn't matter. Those things are there for us to notice and to enjoy and to relish, if we have the taste for that sort of thing. But the events of Bleak House are so thrilling, so perplexing, so exciting that a mere recital of the events themselves is enough to carry a whole television adaptation, a whole play, a whole story. It's so much better with Dickens's narrative playfulness there, but it's pretty good without them.

I pity those reviewers above, and people like them, who ridicule authors like R.A. Boulay and other proponents of similar Ancient Astronaut theories, simply for putting forth so many interesting questions (because that's really what he often throughout openly admits is all he does does) in light of fascinating and thought-provoking references which are all from copious sources. Some people will perhaps only read the cover and introduction and dismiss it as soon as any little bit of information flies in the face of their beliefs or normalcy biases. Some of those people, I'm sure, are some of the ones who reviewed this book so negatively without any constructive criticism or plausible rebuttal. It's sad to see how programmed and indoctrinated the vast majority of humanity has become to the ills of dogma, indoctrination, unverified status quos and basic ignorance; not to mention the laziness and conformity that results in such acquiescence and lack of critical thinking or lack of information gathering to confirm or debunk something. Too many people just take what's spoon fed to them all their lives and settle for it unquestioningly. For those people I like to offer a great Einstein quote and one of my personal favorites and that is: "Condemnation without investigation is the highest form of ignorance" I found this book to be a very interesting gathering of information and collection of obscure and/or remote antiquated information, i.e. biblical, sacred, mythological and otherwise, that we were not exactly taught to us in bible school, or any other public school for that matter. And I am of the school of thought that has been so for intended purposes. The author clearly cites all his fascinating sources and cross-references them rather plausibly. He organizes the information in a sequential manner that piques ones interest even as he jumps from one set of information to the next. The information, although eclectic as it spans from different cultures and time periods, interestingly ties together in several respects and it is this synchronicity that makes the information all the more remarkable. For those of you who continue to seek truth and enlightenment because you understand that an open mind makes for and lifelong pursuit of such things I leave you with these Socrates quotes: "True wisdom comes to each of us when we realize how little we understand about life, ourselves, and the world around us.

Consider the great Samuel Clemens. Huckleberry Finn is one of the few books that all American children are mandated to read: Jonathan Arac, in his brilliant new study of the teaching of Huck, is quite right to term it 'hyper-canonical.' And Twain is a figure in American history as well as in American letters. The only objectors to his presence in the schoolroom are mediocre or fanatical racial nationalists or 'inclusivists,' like Julius Lester or the Chicago-based Dr John Wallace, who object to Twain's use—in or out of 'context'—of the expression 'nigger.' An empty and formal 'debate' on this has dragged on for decades and flares up every now and again to bore us. But what if Twain were taught as a whole? He served briefly as a Confederate soldier, and wrote a hilarious and melancholy account, The Private History of a Campaign That Failed. He went on to make a fortune by publishing the memoirs of Ulysses Grant. He composed a caustic and brilliant report on the treatment of the Congolese by King Leopold of the Belgians. With William Dean Howells he led the Anti-Imperialist League, to oppose McKinley's and Roosevelt's pious and sanguinary war in the Philippines. Some of the pamphlets he wrote for the league can be set alongside those of Swift and Defoe for their sheer polemical artistry. In 1900 he had a public exchange with Winston Churchill in New York City, in which he attacked American support for the British war in South Africa and British support for the American war in Cuba. Does this count as history? Just try and find any reference to it, not just in textbooks but in more general histories and biographies. The Anti-Imperialist League has gone down the Orwellian memory hole, taking with it a great swirl of truly American passion and intellect, and the grand figure of Twain has become reduced—in part because he upended the vials of ridicule over the national tendency to religious and spiritual quackery, where he discerned what Tocqueville had missed and far anticipated Mencken—to that of a drawling, avuncular fabulist.

I was extremely curious about the alternatives to the kind of life I had been leading, and my friends and I exchanged rumors and scraps of information we dug from official publications. I was struck less by the West's technological developments and high living standards than by the absence of political witch-hunts, the lack of consuming suspicion, the dignity of the individual, and the incredible amount of liberty. To me, the ultimate proof of freedom in the West was that there seemed to be so many people there attacking the West and praising China. Almost every other day the front page of Reference, the newspaper which carded foreign press items, would feature some eulogy of Mao and the Cultural Revolution. At first I was angered by these, but they soon made me see how tolerant another society could be. I realized that this was the kind of society I wanted to live in: where people were allowed to hold different, even outrageous views. I began to see that it was the very tolerance of oppositions, of protesters, that kept the West progressing. Still, I could not help being irritated by some observations. Once I read an article by a Westerner who came to China to see some old friends, university professors, who told him cheerfully how they had enjoyed being denounced and sent to the back end of beyond, and how much they had relished being reformed. The author concluded that Mao had indeed made the Chinese into 'new people' who would regard what was misery to a Westerner as pleasure. I was aghast. Did he not know that repression was at its worst when there was no complaint? A hundred times more so when the victim actually presented a smiling face? Could he not see to what a pathetic condition these professors had been reduced, and what horror must have been involved to degrade them so? I did not realize that the acting that the Chinese were putting on was something to which Westerners were unaccustomed, and which they could not always decode. I did not appreciate either that information about China was not easily available, or was largely misunderstood, in the West, and that people with no experience of a regime like China's could take its propaganda and rhetoric at face value. As a result, I assumed that these eulogies were dishonest. My friends and I would joke that they had been bought by our government's 'hospitality." When foreigners were allowed into certain restricted places in China following Nixon's visit, wherever they went the authorities immediately cordoned off enclaves even within these enclaves. The best transport facilities, shops, restaurants, guest houses and scenic spots were reserved for them, with signs reading "For Foreign Guests Only." Mao-tai, the most sought-after liquor, was totally unavailable to ordinary Chinese, but freely available to foreigners. The best food was saved for foreigners. The newspapers proudly reported that Henry Kissinger had said his waistline had expanded as a result of the many twelve-course banquets he enjoyed during his visits to China. This was at a time when in Sichuan, "Heaven's Granary," our meat ration was half a pound per month, and the streets of Chengdu were full of homeless peasants who had fled there from famine in the north, and were living as beggars. There was great resentment among the population about how the foreigners were treated like lords. My friends and I began saying among ourselves: "Why do we attack the Kuomintang for allowing signs saying "No Chinese or Dogs" aren't we doing the same? Getting hold of information became an obsession. I benefited enormously from my ability to read English, as although the university library had been looted during the Cultural Revolution, most of the books it had lost had been in Chinese. Its extensive English-language collection had been turned upside down, but was still largely intact.

For now, the Simple Daily Practice means doing ONE thing every day. Try any one of these things each day: A) Sleep eight hours. B) Eat two meals instead of three. C) No TV. D) No junk food. E) No complaining for one whole day. F) No gossip. G) Return an e-mail from five years ago. H) Express thanks to a friend. I) Watch a funny movie or a stand-up comic. J) Write down a list of ideas. The ideas can be about anything. K) Read a spiritual text. Any one that is inspirational to you. The Bible, The Tao te Ching, anything you want. L) Say to yourself when you wake up, “I’m going to save a life today.” Keep an eye out for that life you can save. M) Take up a hobby. Don’t say you don’t have time. Learn the piano. Take chess lessons. Do stand-up comedy. Write a novel. Do something that takes you out of your current rhythm. N) Write down your entire schedule. The schedule you do every day. Cross out one item and don’t do that anymore. O) Surprise someone. P) Think of ten people you are grateful for. Q) Forgive someone. You don’t have to tell them. Just write it down on a piece of paper and burn the paper. It turns out this has the same effect in terms of releasing oxytocin in the brain as actually forgiving them in person. R) Take the stairs instead of the elevator. S) I’m going to steal this next one from the 1970s pop psychology book Don’t Say Yes When You Want to Say No: when you find yourself thinking of that special someone who is causing you grief, think very quietly, “No.” If you think of him and (or?) her again, think loudly, “No!” Again? Whisper, “No!” Again, say it. Louder. Yell it. Louder. And so on. T) Tell someone every day that you love them. U) Don’t have sex with someone you don’t love. V) Shower. Scrub. Clean the toxins off your body. W) Read a chapter in a biography about someone who is an inspiration to you. X) Make plans to spend time with a friend. Y) If you think, “Everything would be better off if I were dead,” then think, “That’s really cool. Now I can do anything I want and I can postpone this thought for a while, maybe even a few months.” Because what does it matter now? The planet might not even be around in a few months. Who knows what could happen with all these solar flares. You know the ones I’m talking about. Z) Deep breathing. When the vagus nerve is inflamed, your breathing becomes shallower. Your breath becomes quick. It’s fight-or-flight time! You are panicking. Stop it! Breathe deep. Let me tell you something: most people think “yoga” is all those exercises where people are standing upside down and doing weird things. In the Yoga Sutras, written in 300 B.C., there are 196 lines divided into four chapters. In all those lines, ONLY THREE OF THEM refer to physical exercise. It basically reads, “Be able to sit up straight.” That’s it. That’s the only reference in the Yoga Sutras to physical exercise. Claudia always tells me that yogis measure their lives in breaths, not years. Deep breathing is what keeps those breaths going.

When he wrote back, he pretended to be his old self, he lied his way into sanity. For fear of his psychiatrist who was also their censor, they could never be sensual, or even emotional. His was considered a modern, enlightened prison, despite its Victorian chill. He had been diagnosed, with clinical precision, as morbidly oversexed, and in need of help as well as correction. He was not to be stimulated. Some letters—both his and hers—were confiscated for some timid expression of affection. So they wrote about literature, and used characters as codes. All those books, those happy or tragic couples they had never met to discuss! Tristan and Isolde the Duke Orsino and Olivia (and Malvolio too), Troilus and Criseyde, Once, in despair, he referred to Prometheus, chained to a rock, his liver devoured daily by a vulture. Sometimes she was patient Griselde. Mention of “a quiet corner in a library” was a code for sexual ecstasy. They charted the daily round too, in boring, loving detail. He described the prison routine in every aspect, but he never told her of its stupidity. That was plain enough. He never told her that he feared he might go under. That too was clear. She never wrote that she loved him, though she would have if she thought it would get through. But he knew it. She told him she had cut herself off from her family. She would never speak to her parents, brother or sister again. He followed closely all her steps along the way toward her nurse’s qualification. When she wrote, “I went to the library today to get the anatomy book I told you about. I found a quiet corner and pretended to read,” he knew she was feeding on the same memories that consumed him “They sat down, looked at each other, smiled and looked away. Robbie and Cecilia had been making love for years—by post. In their coded exchanges they had drawn close, but how artificial that closeness seemed now as they embarked on their small talk, their helpless catechism of polite query and response. As the distance opened up between them, they understood how far they had run ahead of themselves in their letters. This moment had been imagined and desired for too long, and could not measure up. He had been out of the world, and lacked the confidence to step back and reach for the larger thought. I love you, and you saved my life. He asked about her lodgings. She told him. “And do you get along all right with your landlady?” He could think of nothing better, and feared the silence that might come down, and the awkwardness that would be a prelude to her telling him that it had been nice to meet up again. Now she must be getting back to work. Everything they had, rested on a few minutes in a library years ago. Was it too frail? She could easily slip back into being a kind of sister. Was she disappointed? He had lost weight. He had shrunk in every sense. Prison made him despise himself, while she looked as adorable as he remembered her, especially in a nurse’s uniform. But she was miserably nervous too, incapable of stepping around the inanities. Instead, she was trying to be lighthearted about her landlady’s temper. After a few more such exchanges, she really was looking at the little watch that hung above her left breast, and telling him that her lunch break would soon be over.