Reflection Short Quotes

I cannot imagine a God who rewards and punishes the objects of his creation, whose purposes are modeled after our own -- a God, in short, who is but a reflection of human frailty. Neither can I believe that the individual survives the death of his body, although feeble souls harbor such thoughts through fear or ridiculous egotisms.

Happy. Just in my swim shorts, barefooted, wild-haired, in the red fire dark, singing, swigging wine, spitting, jumping, running—that's the way to live. All alone and free in the soft sands of the beach by the sigh of the sea out there, with the Ma-Wink fallopian virgin warm stars reflecting on the outer channel fluid belly waters. And if your cans are redhot and you can't hold them in your hands, just use good old railroad gloves, that's all.

For me the noise of Time is not sad: I love bells, clocks, watches — and I recall that at first photographic implements were related to techniques of cabinetmaking and the machinery of precision: cameras, in short, were clocks for seeing, and perhaps in me someone very old still hears in the photographic mechanism the living sound of the wood.

Reflect as if you have all of time, even when time is short.

I once spoke to someone who had survived the genocide in Rwanda, and she said to me that there was now nobody left on the face of the earth, either friend or relative, who knew who she was. No one who remembered her girlhood and her early mischief and family lore; no sibling or boon companion who could tease her about that first romance; no lover or pal with whom to reminisce. All her birthdays, exam results, illnesses, friendships, kinships—gone. She went on living, but with a tabula rasa as her diary and calendar and notebook. I think of this every time I hear of the callow ambition to 'make a new start' or to be 'born again': Do those who talk this way truly wish for the slate to be wiped? Genocide means not just mass killing, to the level of extermination, but mass obliteration to the verge of extinction. You wish to have one more reflection on what it is to have been made the object of a 'clean' sweep? Try Vladimir Nabokov's microcosmic miniature story 'Signs and Symbols,' which is about angst and misery in general but also succeeds in placing it in what might be termed a starkly individual perspective. The album of the distraught family contains a faded study of Aunt Rosa, a fussy, angular, wild-eyed old lady, who had lived in a tremulous world of bad news, bankruptcies, train accidents, cancerous growths—until the Germans put her to death, together with all the people she had worried about.

Life is too short to waste time waiting for other people's approval on how you live it.

He studied cities as women study their reflections.

Gabriel gazed at his reflection in the mirror. To his shock and dismay, he was clad only in his underwear, a cheeky pair of boxer shorts that had the phrase 'Medievalists Do It in the Dark (Ages)' printed all over them in phosphorescent lettering.

Are you okay with what we ordered?” Angeline asked him. “You didn’t pipe up with any requests.” Neil shook his head, face stoic. He kept his dark hair in a painfully short and efficient haircut. It was the kind of no-nonsense thing the Alchemists would’ve loved. “I can’t waste time quibbling over trivial things like pepperoni and mushrooms. If you’d gone to my school in Devonshire, you’d understand. For one of my sophomore classes, they left us alone on the moors to fend for ourselves and learn survival skills. Spend three days eating twigs and heather, and you’ll learn not to argue about any food coming your way.” Angeline and Jill cooed as though that was the most rugged, manly thing they’d ever heard. Eddie wore an expression that reflected what I felt, puzzling over whether this guy was as serious as he seemed or just some genius with swoon-worthy lines.

As adults we choose our own reading material. Depending on our moods and needs we might read the newspaper, a blockbuster novel, an academic article, a women's magazine, a comic, a children's book, or the latest book that just about everyone is reading. No one chastises us for our choice. No one says, 'That's too short for you to read.' No one says, 'That's too easy for you, put it back.' No one says 'You couldn't read that if you tried -- it's much too difficult.' Yet if we take a peek into classrooms, libraries, and bookshops we will notice that children's choices are often mocked, censured, and denied as valid by idiotic, interfering teachers, librarians, and parents. Choice is a personal matter that changes with experience, changes with mood, and changes with need. We should let it be.

They were each like a mirror for the other, reflecting the changes in themselves.

Some people say it is a shame. Others even imply that it would have been better if the baby had never been created. But the short time I had with my child is precious to me. It is painful to me, but I still wouldn't wish it away. I prayed that God would bless us with a baby. Each child is a gift, and I am proud that we cooperated with God in the creation of a new soul for all eternity. Although not with me, my baby lives.

He felt a little lost, after that experience. Lost as the girls on their knees. It was a never-ending story of young girls losing themselves, such that they were no longer humans with any souls or characters, but pretty girls with fat asses and nice tits.

Myths are universal and timeless stories that reflect and shape our lives – they explore our desires, our fears, our longings, and provide narratives that remind us what it means to be human.

Over the years I have forged intimate familial ties with these characters, who are reflections of a portion of myself. Consequently, even a character who appeared only once in a short story waits now in the wings, concealed by the curtain, for his next appearance on-stage. Not one of them has ever broken free of his familial ties with me and disappeared for ever - at least, not within the confines of my heart.

Enjoy The Sound Of Silence.

A paradox: the same century invented History and PHotography. But History is a memory fabricated according to positive formulas, a pure intellectual discourse which abolishes mythic Time; and the Photograph is a certain but fugitive testimony; so that everything, today, prepares our race for this impotence: to be no longer able to conceive duration, affectively or symbolically: the age of the Photograph is also the age of revolutions, contestations, assassinations, explosions, in short, of impatiences, of everything which denies ripening.

We experience the externalities of the attention economy in little drips, so we tend to describe them with words of mild bemusement like “annoying” or “distracting.” But this is a grave misreading of their nature. In the short term, distractions can keep us from doing the things we want to do. In the longer term, however, they can accumulate and keep us from living the lives we want to live, or, even worse, undermine our capacities for reflection and self-regulation, making it harder, in the words of Harry Frankfurt, to “want what we want to want.” Thus there are deep ethical implications lurking here for freedom, wellbeing, and even the integrity of the self.

When they reached their ship, Ed gazed out at the bay. It was black. The sky was black, but the bay was even blacker. It was a slick, oily blackness that glowed and reflected the moonlight like a black jewel. Ed saw the tiny specks of light around the edges of the bay where he knew ships must be docked, and at different points within the bay where vessels would be anchored. The lights were pale and sickly yellow when compared with the bright blue-white sparkle of the stars overhead, but the stars glinted hard as diamonds, cold as ice. Pg. 26.

Life is too short to not kick fear in the ass and allow yourself to love again.

Reflective I found a weed that had a mirror in it and that mirror looked in at a mirror in me that had a weed in it

A single word can brighten the face of one who knows the value of words. Ripened in silence, a single word acquires a great energy for work. War is cut short by a word, and a word heals the wounds, and there’s a word that changes poison into butter and honey. Let a word mature inside yourself. Withhold the unripened thought. Come and understand the kind of word that reduces money and riches to dust. Know when to speak a word and when not to speak at all. A single word turns the universe of hell into eight paradises. Follow the Way. Don’t be fooled by what you already know. Be watchful. Reflect before you speak. A foolish mouth can brand your soul. Yunus, say one last thing about the power of words – Only the word “I” divides me from God.

When you reflect upon what I tell you in the depths of your heart, you profit more than if you had read many books. Oh, if souls would only want to listen to My voice when I am speaking in the depths of their hearts, they would reach the peak of holiness in a short time.

You can't imagine fame. You can only ever see it from an outsider and comment on it with the rueful wisdom of a non participant. When it happens to you, it doesn't matter what age or how, it is a very steep learning curve. The imprtanot thing to realize in all of it is that life is short, to protect the ones you love, and not expose yourself to too much abuse or narcissistic reflection gazing and move on. If fame affords me the type of ability to do the kind of work I'm being offered, who am I to complain about the downsides. It's all relative. And this are obviously very high class problems. The way privacy becomes an every shrinking island is inevitable but also manageable and it doesn't necessary have to get that way...

In short, the Enlightenment privatized marriage, taking it out of the public sphere, and redefined its purpose as individual gratification, not any 'broader good' such as reflecting God's nature, producing character, or raising children. Slowly but surely, this newer understanding of the meaning of marriage has displaced the older ones in Western culture.

In 1976, Stephen King published a short story, “I Know What You Need,” about the courting of a young woman. Her suitor was a young man who could read her mind but did not tell her so. He simply appeared with what she wanted at the moment, beginning with strawberry ice cream for a study break. Step by step he changed her life, making her dependent upon him by giving her what she thought she wanted at a certain moment, before she herself had a chance to reflect. Her best friend realized that something disconcerting was happening, investigated, and learned the truth: “That is not love,” she warned. “That’s rape.” The internet is a bit like this. It knows much about us, but interacts with us without revealing that this is so. It makes us unfree by arousing our worst tribal impulses and placing them at the service of unseen others.

The indigestible parts of giant squid, in particular their beaks, accumulate in sperm whales’ stomachs into the substance known as ambergris, which is used as a fixative in perfumes. The next time you spray on Chanel Number 5 (assuming you do), you may wish to reflect that you are dousing yourself in distillate of unseen sea monster.

Your heart beats against the palm of my hand. Its need to be one with me drips between my fingertips as I squeeze perfect drops of love into small receptacles to be preserved, for later.

You mean,' Captain Penderton said, 'that any fulfilment obtained at the expense of normalcy is wrong, and should not be allowed to bring happiness. In short, it is better, because it is morally honourable, for the square peg to keep scraping around the round hole rather than to discover and use the unorthodox square that would fit?'…'I don't agree

Indeed the state of all who are preoccupied is wretched, but the most wretched are those who are toiling not even at their own preoccupations, but must regulate their sleep by another's, and their walk by another's pace, and obey orders in those freest of all things, loving and hating. If such people want to know how short their lives are, let them reflect how small a portion is their own.

In essence, what is forbidden to do is likewise forbidden as an object of reflection. Included in this is thinking about the weaknesses or faults of others, whether they are present or not. The Prophet said, "There is a tree in Paradise reserved for one whose own faults preoccupied him from considering the faults of others." Spending time thinking or talking about other people's faults is foolish. Time is short and is better invested in recognizing one's own shortcomings and then working consistently to eradicate them.

In a community coursed through by energies every road leads to a worthwhile goal, provided one doesn't hesitate or reflect too long. Targets are short-term, but since life is short too, results are maximized, which is all people need to be happy, because the soul is formed by what you accomplish, whereas what you desire without achieving it merely warps the soul. Happiness depends very little on what we want, but only on achieving whatever it is.

I saw a banner hanging next to city hall in downtown Philadelphia that read, "Kill them all, and let God sort them out." A bumper sticker read, "God will judge evildoers; we just have to get them to him." I saw a T-shirt on a soldier that said, "US Air Force... we don't die; we just go to hell to regroup." Others were less dramatic- red, white, and blue billboards saying, "God bless our troops." "God Bless America" became a marketing strategy. One store hung an ad in their window that said, "God bless America--$1 burgers." Patriotism was everywhere, including in our altars and church buildings. In the aftermath of September 11th, most Christian bookstores had a section with books on the event, calendars, devotionals, buttons, all decorated in the colors of America, draped in stars and stripes, and sprinkled with golden eagles. This burst of nationalism reveals the deep longing we all have for community, a natural thirst for intimacy... September 11th shattered the self-sufficient, autonomous individual, and we saw a country of broken fragile people who longed for community- for people to cry with, be angry with, to suffer with. People did not want to be alone in their sorrow, rage, and fear. But what happened after September 11th broke my heart. Conservative Christians rallies around the drums of war. Liberal Christian took to the streets. The cross was smothered by the flag and trampled under the feet of angry protesters. The church community was lost, so the many hungry seekers found community in the civic religion of American patriotism. People were hurting and crying out for healing, for salvation in the best sense of the word, as in the salve with which you dress a wound. A people longing for a savior placed their faith in the fragile hands of human logic and military strength, which have always let us down. They have always fallen short of the glory of God. ...The tragedy of the church's reaction to September 11th is not that we rallied around the families in New York and D.C. but that our love simply reflected the borders and allegiances of the world. We mourned the deaths of each soldier, as we should, but we did not feel the same anger and pain for each Iraqi death, or for the folks abused in the Abu Ghraib prison incident. We got farther and farther from Jesus' vision, which extends beyond our rational love and the boundaries we have established. There is no doubt that we must mourn those lives on September 11th. We must mourn the lives of the soldiers. But with the same passion and outrage, we must mourn the lives of every Iraqi who is lost. They are just as precious, no more, no less. In our rebirth, every life lost in Iraq is just as tragic as a life lost in New York or D.C. And the lives of the thirty thousand children who die of starvation each day is like six September 11ths every single day, a silent tsunami that happens every week.

Without a word, my dog taught me the meaning of love.

Such a storm of emotions as humans can evoke, all on the basis of imagination,” the dragon observed condescendingly. In a more reflective voice she asked, “Do you do this because you live such short lives? Tell yourselves wild tales of what might happen tomorrow, and feel all the feelings of events that will never happen? Perhaps to make up for the pasts you cannot recall, you invent futures that will not exist.

I suppose every one must have reflected how primeval and how poetical are the things that one carries in one's pocket; the pocket-knife, for instance, the type of all human tools, the infant of the sword. Once I planned to write a book of poems entirely about things in my pockets. But I found it would be too long; and the age of the great epics is past.

There is no need to ”believe” in Jupiter or Wotan—something that is no more ridiculous then believing in Yahweh however—to be pagan. Contemporary paganism does not consist of erecting altars to Apollo or reviving the worship of Odin. Instead it implies looking behind religion and, according to a now classic itinerary, seeking for the “mental equipment” that produced it, the inner world it reflects, and how the world it depicts as apprehended. In short, it consists of viewing the gods as “centers of value” and the beliefs they generate as value systems: gods and beliefs may pass away, but the values remain.

If we give priority to the outer life, our inner life will be dark and scary. We will not know what to do with solitude. We will be deeply uncomfortable with self-examination, and we will have an increasingly short attention span for any kind of reflection. Even more seriously, our lives will lack integrity. Outwardly, we will need to project confidence, spiritual and emotional health and wholeness, while inwardly we may be filled with self-doubts, anxieties, self-pity, and old grudges.

Mountains clothed in snow Robed in white against blue skies Mirrored in the lake.

As for the career, sometimes I catch myself daydreaming about being young again and doing it all over. Then I bring myself up short when I realize how incredibly fortunate I was.

Often, people build stories in their mind which have no basis in the contours of reality. Those which build these images, are building such images which are based on their relatively limited sense of understanding about the particular subject or person. This is a "fill in the blank" reality, which often manifests itself into the hearts and the minds of those who have a "fill in the blank" mindset, not the person with the here said reality. The universe is designed in a way that reflects itself, just like a mirror, showing you exactly who you are to yourself, not who others are. Your largest and most concealed insecurities have their way of presenting themselves to you in a fashion that is relative to your self designed way of communication. This short writing is a reminder that your preconceived notions on a particular subject or person, are a construct of your inner mind and emotional-relational well being and not of others. This is one of the largest fundamental truths in which you must have large insight to carefully watch who and what you massacre with your personal thoughts. Having a keen sense of control on this subject will lead you to enlightenment in many platforms of life.

We stared at each other for a long moment. His hand smoldered against my skin. In my face, I knew there was nothing but wistful sadness―I didn't want to have to say goodbye now, no matter for how short a time. At first his face reflected mine, but then, as neither of us looked away, his expression changed. He released me, lifting his other hand to brush his fingertips along my cheek, trailing them down to my jaw. I could feel his fingers tremble―not with anger this time. He pressed his palm against my cheek, so that my face was trapped between his burning hands. "Bella," he whispered. I was frozen. No! I hadn't made this decision yet. I didn't know if I could do this, and now I was out of time to think. But I would have been a fool if I thought rejecting him now would have no consequences. I stared back at him. He was not my Jacob, but he could be. His face was familiar and beloved. in so many real ways, I did love him. He was my comfort, my safe harbor. Right now, I could choose to have him belong to me. Alice was back for the moment, but that changed nothing. True love was forever lost. The prince was never coming back to kiss me awake from my enchanted sleep. I was not a princess, after all. So what was the fairy-tale protocol for other kisses? The mundane kind that didn't break any spells? Maybe it would be easy―like holding his hand or having his arms around me. Maybe it would feel nice. Maybe it wouldn't feel like betrayal. Besides, who was I betraying, anyway? Just myself. Keeping his eyes on mine, Jacob began to bend his face toward me. And I was still absolutely undecided.

The art of reading, in short, includes all of the same skills that are involved in the art of unaided discovery: keenness of observation, readily available memory, range of imagination, and, of course, an intellect trained in analysis and reflection.

The longness and shortness of the present moment can be recognized by utilizing a big image of the moon, which is reflecting on the surface of the ocean, and a small image of the moon on the surface of a cup of water, or in another example the very wide scale of the whole sky itself, and the very narrow space of the moon, which is shining in the sky.

But even the longest dedication is too short and too commonplace to honor a friendship so uncommon. When I try to define this asset which has been mine now for years, I tell myself that such a privilege, however rare it may be, is surely not unique; that in the whole adventure of bringing a book successfully to its conclusion, or even in the entire life of some fortunate writers, there must have been sometimes, in the background, perhaps, someone who will not let pass the weak or inaccurate sentence which we ourselves would retain, out of fatigue; someone who would re-read with us for the twentieth time, if need be, a questionable page; someone who takes down for us from the library shelves the heavy tomes in which we may find a helpful suggestion, and who persists in continuing to peruse them long after weariness has made us give up; someone who bolsters our courage and approves, or sometimes disputes, our ideas; who shares with us, and with equal fervor, the joys of art and of living, the endless work which both require, never easy but never dull; someone who is neither our shadow nor our reflection, nor even our complement, but simply himself; someone who leaves us ideally free, but who nevertheless obliges us to be fully what we are. Hospes Comesque.

But I do not want to paint our circumstantial portraits so that we both emerge with enough well-rounded, spuriously detailed actuality that you are forced to believe in us. I do not want to practise such sleight of hand. You must be content only with glimpses of our outlines, as if you had caught sight of our reflections in the looking-glass of somebody else’s house as you passed by the window.

Perhaps my favorite crone heroine of all time is Marian Leatherby, the deaf, toothless, ninety-two-year-old protagonist of The Hearing Trumpet, a novel written by Surrealist luminary Leonora Carrington. Marian sports a short gray beard that she finds “rather gallant,” and she has a dear geriatric friend named Carmella who states, “People under seventy and over seven are very unreliable if they are not cats.

I'm feeling better now," Darrak said. She stifled a scream and clamped her hands over her bare breasts. "Don't sneak up on me like that!" "Did I interrupt something?" There was a short pause. "Oh, I see. Don't let me stop you from getting naked. Please, continue." Eden scanned her reflection with wide eyes. Could she see the demon inside of her? Did she look possessed?" Nope. There was nothing noticeable. Other than the deep voice in her head only she could hear. "This should be interesting." Darrak sounded amused. "As I said before, I've never shared living space with a woman before. I honestly never would have guessed black lace panties for you. But I do approve.

Looking upwards, she speculates still more ambitiously upon the nature of the moon, and if the stars are blazing jellies; looking downwards she wonders if the fishes know that the sea is salt; opines that our heads are full of fairies, 'dear to God as we are'; muses whether there are not other worlds than ours, and reflects that the next ship may bring us word of a new one. In short, 'we are in utter darkness'. Meanwhile, what a rapture is thought!

There, then, is the role of the amateur: to look the world back to grace. There, too, is the necessity of his work: His tribe must be in short supply; his job has gone begging. The world looks as if it has been left in the custody of a pack of trolls. Indeed, the whole distinction between art and trash, between food and garbage, depends on the presence or absence of the loving eye. Turn a statue over to a boor, and his boredom will break it to bits - witness the ruined monuments of antiquity. On the other hand, turn a shack over to a lover; for all its poverty, its lights and shadows warm a little and its numbed surfaces prickle with feeling.

As surely as the sunset in my latest November shall translate me to the ethereal world, and remind me of the ruddy morning of youth; as surely as the last strain of music which falls on my decaying ear shall make age to be forgotten, or, in short, the manifold influences of nature survive during the term of our natural life, so surely my Friend shall forever be my Friend, and reflect a ray of God to me, and time shall foster and adorn and consecrate our Friendship, no less than the ruins of temples.

Cognitive flexibility is an important executive function that reflects our ability to shift thinking and to produce a steady flow of creative thoughts and answers as opposed to a regurgitation of the usual responses. The trait correlates with high-performance levels in intellectually demanding jobs. So if you have an important afternoon brainstorming session scheduled, going for a short, intense run during lunchtime is a smart idea.

Steve's throat swelled with tension as the intimacy of the moment became more tangible. He moved his eyes from the dark, reflective river, to the dark, reflective pupils in Diane's eyes. They seemed to quiver with tenderness - but then they would grow distant. He found himself continually surprised at the "aliveness" of the person standing just a foot away from him now. She wasn't inanimate: she would flinch if he pinched her, and answer if he asked her. And she was beautiful." -- From "The Grand Unified Story" -- a short story in Zack Love's Stories and Scripts: an Anthology

God, thank you for waking me up this morning. I want to embrace every day, however limited my day may be, as a gift from God. I want to live this day to its fullest. I know there are things I can no longer do. I know I am facing daily limitations. But I want to focus on what I can do, not on what I cannot do. So help me God. I know this day will never be repeated. I know I cannot live it over again. Help me to live it to its fullest.

What the US evidently sought to impose by main force on Iraq was a state apparatus whose fundamental mission was to facilitate conditions for profitable capital accumulation on the part of both domestic and foreign capital. I call this kind of state apparatus a neoliberal state. The freedoms it embodies reflect the interests of private property owners, businesses, multinational corporations, and financial capital. Bremer invited the Iraqis, in short, to ride their horse of freedom straight into the neoliberal corral.

Local fog in Venice has a name: nebbia. It obliterates all reflections ... and everything that has a shape: buildings, people, colonnades, bridges, statues. Boat services are canceled, airplanes neither arrive, nor take off for weeks, stores are closed and mail ceases to litter one’s threshold. The effect is as though some raw hand had turned all those enfilades inside out and wrapped the lining around the city... the fog is thick, blinding, and immobile... this is a time for reading, for burning electricity all day long, for going easy on self-deprecating thoughts of coffee, for listening to the BBC World Service, for going to bed early. In short, a time for self-oblivion, induced by a city that has ceased to be seen. Unwittingly, you take your cue from it, especially if, like it, you’ve got company. Having failed to be born here, you at least can take some pride in sharing its invisibility...

He had only just made the Elysian deadline; hanging onto the typescript until the last moment in case there was something still to be done; two sentences turned into one, one sentence broken into two, the substitution of a slightly resistant adjective to engender a moment’s reflection, in short, the joys of editing, all carried out without forgetting the art that disguises art.

Washington reflected bitterly. He was short of money, gunpowder, shot, and food. All he had going for him was The Cause, the Rights of Man. Very noble and all that. But just add a whiff of money, gunpowder, shot, and food, and the old Cause might really click. Congress had pledged more help, of course, which, knowing Congress, meant that the aid might come in a decade or so, after the war was lost. He sighed and gazed heavenward. Was a tiny miracle too much to ask?

Look up, you whose gaze is fixed on this earth, who are spellbound by the little events and changes on the face of the earth. Look up to these words, you who have turned away from heaven disappointed. Look up, you whose eyes are heavy with tears and who are heavy and who are crying over the fact that the earth has gracelessly torn us away. Look up, you who, burdened with guilt, cannot lift your eyes. Look up, your redemption is drawing near. something different from what you see daily will happen. Just be aware, be watchful, wait just another short moment. Wait and something quite new will break over you: God will come.

The trousers were miles too long, even when Peter cuffed the legs. The socks bagged in the ankles, and the shirt and sweater were equally large. But when Peter finally managed to get the collars to lie right and glanced at the reflection he'd carved out of the dust on James's mirror, a shock went through him. This was the face which had haunted him all his life, the one he had looked in the eye on the day he left the Darling house for the last time. The hair, messy and short, enthusiastically curling without the weight of his old braid to drag it down. The stubborn chin. The clear, sharp, sullen eyes full of everything he had never been allowed to be. Peter ran his hands over himself slowly, breathing tentatively, feeling the weight of his chest under his shirt. He had given this body up. He had thought it belonged to Wendy, to the girl he wasn't. He had let his family make him believe that the only way he would ever be a boy was to be born again in a different shape, leaving everything of his body and history behind. He breathed out and settled in the feeling of being himself, of being something whole.

The Taliban’s discrimination against women is completely opposed to the practice of the Prophet and the conduct of the first ummah. The Taliban are typically fundamentalist, however, in their highly selective vision of religion (which reflects their narrow education in some of the madrasahs of Pakistan), which perverts the faith and turns it in the opposite direction of what was intended. Like all the major faiths, Muslim fundamentalists, in their struggle to survive, make religion a tool of oppression and even of violence.

There’s nothing to be scared of.” Instead of taking Charlie’s pulse – there was really no point – he took one of the old man’s hands in his. He saw Charlie’s wife pulling down a shade in the bedroom, wearing nothing but the slip of Belgian lace he’d bought her for their first anniversary; saw how the ponytail swung over one shoulder when she turned to look at him, her face lit in a smile that was all yes. He saw a Farmall tractor with a striped umbrella raised over the seat. He smelled bacon and heard Frank Sinatra singing ‘Come Fly with Me’ from a cracked Motorola radio sitting on a worktable littered with tools. He saw a hubcap full of rain reflecting a red barn. He tasted blueberries and gutted a deer and fished in some distant lake whose surface was dappled by steady autumn rain. He was sixty, dancing with his wife in the American Legion hall. He was thirty, splitting wood. He was five, wearing shorts and pulling a red wagon. Then the pictures blurred together, the way cards do when they’re shuffled in the hands of an expert, and the wind was blowing big snow down from the mountains, and in here was the silence and Azzie’s solemn watching eyes.

I think that a black poet can do one of two things for his people: 1. Reflect the beauty of their black life; whole, broken and mending. 2. Lead them in a righteous direction by showing them the path and what lies ahead in liberation and victory. If you call yourself a black poet and you ain’t doin’ that, you ain’t bein’ truthful and you ain’t bein’ fair and in general, you ain’t doin’ nothin’ for yr people/yr self/the struggle/the nation/the community. In short, you ain’t doin’ shit.

THE PROJECTIONIST The projectionist can make you believe whatever she believes. If she believes interest rates are going to fall, and you have a short conversation with the Projectionist, you will too. If she believes that, no, in fact, you didn't signal when you turned left, causing the Projectionist to ram her car into the back of yours, so will you. Her downfall began when she fell in love with the Inverse. She absolutely, 100% fell in love with the Inverse. She projected all this emotion onto him but the Inverse, being the Inverse, simply reflected the opposite of everything she was sending. Strangely, neither the Inverse nor the Projectionist can let go of the relationship.

Table 3–1. Definitions of Cognitive Distortions 1. ALL-OR-NOTHING THINKING: You see things in black-and-white categories. If your performance falls short of perfect, you see yourself as a total failure. 2. OVERGENERALIZATION: You see a single negative event as a never-ending pattern of defeat. 3. MENTAL FILTER: You pick out a single negative detail and dwell on it exclusively so that your vision of all reality becomes darkened, like the drop of ink that colors the entire beaker of water. 4. DISQUALIFYING THE POSITIVE: You reject positive experiences by insisting they “don’t count” for some reason or other. In this way you can maintain a negative belief that is contradicted by your everyday experiences. 5. JUMPING TO CONCLUSIONS: You make a negative interpretation even though there are no definite facts that convincingly support your conclusion. a. Mind reading. You arbitrarily conclude that someone is reacting negatively to you, and you don’t bother to check this out. b. The Fortune Teller Error. You anticipate that things will turn out badly, and you feel convinced that your prediction is an already-established fact. 6. MAGNIFICATION (CATASTROPHIZING) OR MINIMIZATION: You exaggerate the importance of things (such as your goof-up or someone else’s achievement), or you inappropriately shrink things until they appear tiny (your own desirable qualities or the other fellow’s imperfections). This is also called the “binocular trick.” 7. EMOTIONAL REASONING: You assume that your negative emotions necessarily reflect the way things really are: “I feel it, therefore it must be true.” 8. SHOULD STATEMENTS: You try to motivate yourself with shoulds and shouldn’ts, as if you had to be whipped and punished before you could be expected to do anything. “Musts” and “oughts” are also offenders. The emotional consequence is guilt. When you direct should statements toward others, you feel anger, frustration, and resentment. 9. LABELING AND MISLABELING: This is an extreme form of overgeneralization. Instead of describing your error, you attach a negative label to yourself: “I’m a loser.” When someone else’s behavior rubs you the wrong way, you attach a negative label to him: “He’s a goddam louse.” Mislabeling involves describing an event with language that is highly colored and emotionally loaded. 10. PERSONALIZATION: You see yourself as me cause of some negative external event which in fact you were not primarily responsible for.

Now in my eleven years of conventional life I had learned many things and one of them is what it means to be convicted of rape--I do not mean the man who did it, I mean the woman to whom it was done. Rape is one of the Christian mysteries, it creates a luminous and beautiful tableau in people's minds; and as I listened furtively to what nobody would allow me to hear straight out, I slowly came to understand that I was face to face with one of those feminine disasters, like pregnancy, like disease, like weakness; she was not only the victim of the act but in some strange way its perpetrator; somehow she had attracted the lightening that struck her out of a clear sky. A diabolical chance--which was not chance--had revealed her to all of us as she truly was, in her secret inadequacy, in that wretched guiltiness which she had kept hidden for seventeen years but which now finally manifested in front of everybody. Her secret guilt was this: She was Cunt. She had "lost" something. Now the other party to the incident had manifested his essential nature, too; he was Prick--but being Prick is not a bad thing. In fact, he had "gotten away with" something (possibly what she had "lost"). And there I was at eleven years of age: She was out late at night. She was in the wrong part of town. Her skirt was too short and that provoked him. She liked having her eye blacked and her head banged against the sidewalk. I understood this perfectly. (I reflected thus in my dream, in my state of being a pair of eyes in a small wooden box stuck forever on a grey, geometric plane--or so I thought.) I too had been guilty of what had been done to me, when I came home from the playground in tears because I had been beaten up by bigger children who were bullies. I was dirty. I was crying. I demanded comfort. I was being inconvenient. I did not disappear into thin air.

You are protected, in short, by your ability to love!” said Dumbledore loudly. “The only protection that can possibly work against the lure of power like Voldemort’s! In spite of all the temptation you have endured, all the suffering, you remain pure of heart, just as pure as you were at the age of eleven, when you stared into a mirror that reflected your heart’s desire, and it showed you only the way to thwart Lord Voldemort, and not immortality or riches. Harry, have you any idea how few wizards could have seen what you saw in that mirror? Voldemort should have known then what he was dealing with, but he did not!

In all these assaults on the senses there is a great wisdom — not only about the addictiveness of pleasures but about their ephemerality. The essence of addiction, after all, is that pleasure tends to desperate and leave the mind agitated, hungry for more. The idea that just one more dollar, one more dalliance, one more rung on the ladder will leave us feeling sated reflects a misunderstanding about human nature — a misunderstanding, moreover, that is built into human nature; we are designed to feel that the next great goal will bring bliss, and the bliss is designed to evaporate shortly after we get there. Natural selection has a malicious sense of humor; it leads us along with a series of promises and then keeps saying ‘Just kidding.’ As the Bible puts it, ‘All the labour of man is for his mouth, and yet the appetite is not filled.’ Remarkably, we go our whole lives without ever really catching on. The advice of the sages — that we refuse to play this game — is nothing less than an incitement to mutiny, to rebel against our creator. Sensual pleasures are the whip natural selection uses to control us to keep us in the thrall of its warped value system. To cultivate some indifference to them is one plausible route to liberation. While few of us can claim to have traveled far on this route, the proliferation of this scriptural advice suggests it has been followed some distance with some success.

The Eternal may meet us in what is, by our present measurements, a day, or (more likely) a minute or a second; but we have touched what is not in any way commensurable with lengths of time, whether long or short. Hence our hope finally to emerge, if not altogether from time (that might not suit our humanity) at any rate from the tyranny, the unilinear poverty, of time, to ride it not to be ridden by it, and so to cure that always aching wound ('the wound man was born for') which mere succession and mutability inflict on us, almost equally when we are happy and when we are unhappy. For we are so little reconciled to time that we are even astonished at it. 'How he's grown!' we exclaim, 'How time flies!' as though the universal form of our experience were again and again a novelty. It is as strange as if a fish were repeatedly surprised at the very wetness of water. And that would be strange indeed: unless of course the fish were destined to become, one day, a land animal.

William Butler Yeats’s “Second Coming” seems perfectly to render our present predicament: “The best lack all conviction, while the worst / Are full of passionate intensity.” This is an excellent description of the current split between anaemic liberals and impassioned fundamentalists. “The best” are no longer able to fully engage, while “the worst” engage in racist, religious, sexist fanaticism. However, are the terrorist fundamentalists, be they Christian or Muslim, really fundamentalists in the authentic sense of the term? Do they really believe? What they lack is a feature that is easy to discern in all authentic fundamentalists, from Tibetan Buddhists to the Amish in the U.S.: the absence of resentment and envy, the deep indifference towards the non-believers’ way of life. If today’s so-called fundamentalists really believe they have their way to truth, why should they feel threatened by non-believers, why should they envy them? When a Buddhist encounters a Western hedonist, he hardly condemns him. He just benevolently notes that the hedonist’s search for happiness is self-defeating. In contrast to true fundamentalists, the terrorist pseudo-fundamentalists are deeply bothered, intrigued, fascinated by the sinful life of the non-believers. One can feel that, in fighting the sinful Other, they are fighting their own temptation. These so-called Christian or Muslim fundamentalists are a disgrace to true fundamentalists. It is here that Yeats’s diagnosis falls short of the present predicament: the passionate intensity of a mob bears witness to a lack of true conviction. Deep in themselves, terrorist fundamentalists also lack true conviction-their violent outbursts are proof of it. How fragile the belief of a Muslim must be, if he feels threatened by a stupid caricature in a low-circulation Danish newspaper. The fundamentalist Islamic terror is not grounded in the terrorists’ conviction of their superiority and in their desire to safeguard their cultural-religious identity from the onslaught of global consumerist civilization. The problem with fundamentalists is not that we consider them inferior to us, but rather that they themselves secretly consider themselves inferior. This is why our condescending, politically correct assurances that we feel no superiority towards them only make them more furious and feeds their resentment. The problem is not cultural difference (their effort to preserve their identity), but the opposite fact that the fundamentalists are already like us, that secretly they have already internalized our standards and measure themselves by them. (This clearly goes for the Dalai Lama, who justifies Tibetan Buddhism in Western terms of the pursuit of happiness and avoidance of pain.) Paradoxically, what the fundamentalists really lack is precisely a dose of that true “racist” conviction of one’s own superiority.

The essential task ahead requires formulating an adequate doctrine, upholding principles that have been thoroughly studied, and, beginning from these, giving birth to an Order. This elite, differentiating itself on a plane that is defined in terms of spiritual virility, decisiveness, and impersonality, and where every naturalistic bond loses its power and value, will be the bearer of a new principle of a higher authority and sovereignty; it will be able to denounce subversion and demagogy in whatever form they appear and reverse the downward spiral of the top-level cadres and the irresistible rise to power of the masses. From this elite, as if from a seed, a political organism and an integrated nation will emerge, enjoying the same dignity as the nations created by the great European political tradition. Anything short of this amounts only to a quagmire, dilettantism, irrealism, and obliquity.

Oh what marvels fill me with thanksgiving! The deep mahogany of a leaf once green. The feathered fronds of tiny icicles coating every twig and branch in a wintry landscape. The feel of goosebumps thawing after endured frozen temperatures. Both hands clamped around a hot mug of herbal tea. The aromatic whiff of mint under my nose. The stir of emotion from a child's cry for mommy. A gift of love detached of strings. Spotted lilies collecting raindrops in a cupped clump of petals. The vibrant mélange of colors on butterfly wings. The milky luster of a single pearl. Rainbows reflecting off iridescence bubbles. Awe-struck silence evoked by any form of beauty. Avocado flecks in your eyes. Warm hands on my face. Sweetness on the tongue. The harmony of voices. An answered prayer. A pink balloon. A caress. A smile. More. These have become my treasures by virtue of thanksgiving.

The millions of vacationers who came here every year before Katrina were mostly unaware of this poverty. French Quarter tourists were rarely exposed to the reality beneath the Disneyland Gomorrah that is projected as 'N'Awlins,' a phrasing I have never heard a local use and a place, as far as I can tell, that I have never encountered despite my years in the city. The seemingly average, white, middle-class Americans whooped it up on Bourbon Street without any thought of the third-world lives of so many of the city's citizens that existed under their noses. The husband and wife, clad in khaki shorts, feather boa, and Mardi Gras beads well out of season, beheld a child tap-dancing on the street for money and clapped along to his beat without considering the obvious fact that this was an early school-day afternoon and that the child should be learning to read, not dancing for money. Somehow they did not see their own child beneath the dancer's black visage. Nor, perhaps, did they see the crumbling buildings where the city's poor live as they traveled by cab from the French Quarter to Commander's Palace. They were on vacation and this was not their problem.

I began to meditate upon the writer's life. It is full of tribulation. First he must endure poverty and the world's indifference; then, having achieved a measure of success, he must submit to a good grace of its hazards...But he has one compensation, Whenever he has anything on his mind, whether it be a harassing reflection, grief at the death of a friend, unrequited love, wounded pride, anger at the treachery of someone to whom he has shown kindness, in short any emotion or any perplexing thought, he has only to put it down in black and white, using it as a theme of a story or the decoration of an essay, to forget all about it. He is the only free man.

Why do I know I exist if I also know I will not? Why was I given access to logical space and the mathematical structure of the world? Just to lose them when my body is destroyed? Why do I wake up in the night with the thought that I will die, why do I sit up, drenched in sweat, and scream and slap myself and try to suppress the thought that I will disappear for all eternity, that I will never be again, to the end of time? Why will the world end with me? We age: we stand quietly in line with those condemned to death. We are executed one after the other in a sinister extermination camp. We are first stripped of our beauty, youth, and hope. We are next wrapped in the penitential robe of illness, weariness, and decay. Our grandparents die, our parents are executed in front of us, and suddenly time gets short, you suddenly see your reflection in the axeblade. And only then do you realize you are living in a slaughterhouse, that generations are butchered and swallowed by the earth, that billions are pushed down the throat of hell, that no one, absolutely no one escapes. That not one person that you see coming out of the factory gates in a Mélies film is still alive. That absolutely everyone in an eighty-year-old sepia photograph is dead. That we all come into this world from a frightening abyss without our memories, that we suffer unimaginably on a speck of dust, and that we then perish, all in a nanosecond, as though we had never lived, as though we had never been.

(Quoted in Dennis Okholm's Monk Habits for Everyday People) Settle down in your room at a moment when you have nothing else to do. Say "I am now with myself," and just sit with yourself. After an amazingly short time you will most likely feel bored. This teaches us one very useful thing. It gives us insight into the fact that if after ten minutes of being alone with ourselves we feel like that, it is no wonder that others should feel equally bored! Why is this so? It is so because we have so little to offer to our own selves as food for thought, for emotion and for life. If you watch your life carefully you will discover quite soon that we hardly ever live from within outwards; instead we respond to incitement, to excitement. In other words, we live by reflection, by reaction... We are completely empty, we do not act from within ourselves but accept as our life a life which is actually fed in from the outside; we are used to things happening which compel us to do other things. How seldom can we live simply by means of the depth and the richness we assume that there is within ourselves.

By attempting to kill you, Voldemort himself singled out the remarkable person who sits here in front of me, and gave him the tools for the job! It is Voldemort's fault that you were able to see into his thoughts, his ambitions, that you even understand the snakelike language in which he gives orders, and yet, Harry, despite your privileged insight into Voldemort's world (which, incidentally, is a gift any Death Eater would kill to have), you have never been seduced by the Dark Arts, never, even for a second, shown the slightest desire to become one of Voldemort's followers!" "Of course I haven't!" said Harry indignantly. "He killed my mum and dad!" "You are protected, in short, by your ability to love!" said Dumbledore loudly. "The only protection that can possibly work against the lure of power like Voldemort's! In spite of all the temptation you have endured, all the suffering, you remain pure of heart, just as pure as you were at the age of eleven, when you stared into a mirror that reflected your heart's desire, and it showed you only the way to thwart Lord Voldemort, and not immortality or riches. Harry, have you any idea how few wizards could have seen what you saw in that mirror? Voldemort should have known then what he was dealing with, but he did not!

You are protected, in short, by your ability to love!" said Dum-bledore loudly. "The only protection that can possibly work against the lure of power like Voldemort's! In spite of all the temptation you have endured, all the suffering, you remain pure of heart, just as pure as you were at the age of eleven, when you stared into a mir-ror that reflected your heart's desire, and it showed you only the way to thwart Lord Voldemort, and not immortality or riches. Harry, have you any idea how few wizards could have seen what you saw in that mirror? Voldemort should have known then what he was dealing with, but he did not! But he knows it now. You have flitted into Lord Voldemort's mind without damage to yourself, but he cannot possess you with-out enduring mortal agony, as he discovered in the Ministry. I do not think he understands why, Harry, but then, he was in such a hurry to mutilate his own soul, he never paused to understand the incomparable power of a soul that is untarnished and whole." "But, sir," said Harry, making valiant efforts not to sound argu-mentative, "it all comes to the same thing, doesn't it? I've got to try and kill him, or —" "Got to?" said Dumbledore. "Of course you've got to! But not because of the prophecy! Because you, yourself, will never rest until you've tried! We both know it! Imagine, please, just for a moment, that you had never heard that prophecy! How would you feel about Voldemort now? Think!" Harry watched Dumbledore striding up and down in front ol him, and thought. He thought of his mother, his father, and Sinus. He thought of Cedric Diggory. He thought of all the terrible deeds he knew Lord Voldemort had done. A flame seemed to leap inside his chest, searing his throat. "I'd want him finished," said Harry quietly. "And I'd want to do it." "Of course you would!" cried Dumbledore. "You see, the prophecy does not mean you have to do anything! But the prophecy caused Lord Voldemort to mark you as his equal. ... In other words, you are free to choose your way, quite free to turn your back on the prophecy! But Voldemort continues to set store by the prophecy. He will continue to hunt you . . . which makes it certain, really, that —" "That one of us is going to end up killing the other," said Harry. "Yes." But he understood at last what Dumbledore had been trying to tell him. It was, he thought, the difference between being dragged into the arena to face a battle to the death and walking into the arena with your head held high. Some people, perhaps, would say that there was little to choose between the two ways, but Dumble-dore knew — and so do I, thought Harry, with a rush of fierce pride, and so did my parents — that there was all the difference in the world.

This was my evening out:bopping back and forth, away from whichever convo made me the most uncomfortable. I walked back to the booth and stood next to Nick.He was leaning forward, listening to what Davis and Gavin were saying. I waited for them to finish. I stood naked beside him-wearing BOY TOY jeans,a long-sleeved shirt,and a short-sleeved PowderRoom.net T-shirt over that, but feeling naked nevertheless-for several long seconds. When he finally noticed me,he looked up quickly like he'd been waiting on edge for my return. He set down his pizza, crumpled his napkin in his hands, and even slid his half-filled plate toward the center of the table like I was the main course now and he was making room for me. "So,Hoyden." I noticed the Christmas lights glinting in his dark hair again, reflecting in his dark eyes. It took me a moment to remember I had something to tell him. Nick had that effect on me. I bent down and cupped my hand around his ear-such an intimate gesture on its own.The coarse strands of his hair brushed my fingers as I whispered, "Chloe and Liz think we need to make out." I jumped away at his sudden movement. He leaped up from the table and grabbed my hand. "I'll get my coat.

Whilst I viewed those mountains, I felt a secret pleasure in finding myself so near the head of the--heretofore conceived--boundless Missouri. But when I reflected on the difficulties which this snowy barrier would most probably throw in my way to the Pacific Ocean, and the sufferings and hardships of myself and the party in them, it in some measure counterbalanced the joy I had felt in the first moments in which I gazed on them. But, as I have always held it little short of criminality to anticipate evils, I will allow it to be a good, comfortable road until I am compelled to believe otherwise. (William Clark)

Liza Hempstock, who had been Bod's friend for the last six years, was different in another way; she was less likely to be there for him when Bod went down to the nettle patch to see her, and on the rare occasions when she was, she would be short-tempered, argumentative and often downright rude. Bod talked to Mr Owens about this, and after a few moments' reflection, his father said, "It's just women, I reckon. She liked you as a boy, probably isn't sure who you are now you're a young man. I used to play with one little girl down by the duck pond every day until she turned about your age, and then she threw an apple at my head and did not say another word to me until I was seventeen." Mrs Owens stiffened. "It was a pear I threw," she said, tartly, "and I was talking to you again soon enough, for we danced a measure at your cousin Ned's wedding, and that was but two days after your sixteenth birthday." Mr Owens said, "Of course you are right, my dear." He winked at Bod, to tell him that it was none of it serious. And then mouthed "Seventeen" to show that, really, it was.

Having shaved, washed, and dexterously arranged several artificial teeth, standing in front of the mirror, he moistened his silver-mounted brushes and plastered the remains of his thick pearly hair on his swarthy yellow skull. He drew on to his strong old body, with its abdomen protuberant from excessive good living, his cream-colored silk underwear, put black silk socks and patent-leather slippers on his flat-footed feet. He put sleeve-links in the shining cuffs of his snow-white shirt, and bending forward so that his shirt front bulged out, he arranged his trousers that were pulled up high by his silk braces, and began to torture himself, putting his collar-stud through the stiff collar. The floor was still rocking beneath him, the tips of his fingers hurt, the stud at moments pinched the flabby skin in the recess under his Adam's apple, but he persisted, and at last, with eyes all strained and face dove-blue from the over-tight collar that enclosed his throat, he finished the business and sat down exhausted in front of the pier glass, which reflected the whole of him, and repeated him in all the other mirrors. " It is awful ! " he muttered, dropping his strong, bald head, but without trying to understand or to know what was awful. Then, with habitual careful attention examining his gouty-jointed short fingers and large, convex, almond-shaped finger-nails, he repeated : " It is awful. . . .

I am in terrible ignorance of everything. I know not what my body is, nor my senses, nor my soul, not even that part of me which thinks what I say, which reflects on all and on itself, and knows itself no more than the rest. I see those frightful spaces of the universe which surround me, and I find myself tied to one corner of this vast expanse, without knowing why I am put in this place rather than in another, nor why the short time which is given me to live is assigned to me at this point rather than at another of the whole eternity which was before me or which shall come after me. I see nothing but infinites on all sides, which surround me as an atom and as a shadow which endures only for an instant and returns no more. All I know is that I must soon die, but what I know least is this very death which I cannot escape.

Her reflection's hair was short, but she wore a simple violet robe tied at the waist with a blue sash. At her hip was her father's sword, and tucked in her hair- a blossom from their family's cherry tree. Mulan knelt and lowered her fingers to the glass. It rippled at her touch. "This one. This is me." A beat. Are you sure? asked the girl in the mirror. "Yes," said Mulan firmly. "It doesn't matter whether I'm a girl dressed like a bride, or a girl dressed like a soldier. I know my heart." Mulan flattened her hand against the glass, facing her reflection. Together, they said, "I am Fa Mulan, a girl who would sacrifice her life for her family and for China. I am a girl who journeyed into the Underworld to save her friend from dying. I am a girl who has fought battle after battle to finally recognize herself in the mirror. And now I do.

Merrill Hartweiss scales a rocky incline toward Renna. The noon sun bakes the hillside as Merrill's boots dig into the broiling sands. Yet another gypsy tune enters his head. It starts off slowly. A lone guitar, its strings strummed with the lustful passion of a young man brushing his fingertips softly against the breasts of his lover. Another guitar joins, like a second hand, exploring her hot flesh, stroking the side of her bare abdomen, and gradually moving upward toward her chest. Then, a female voice joins the guitars; it is slightly raspy, yet sultry; filled with a fiery allure. The guitars pick up in intensity and tempo. There is a rhythmic clapping now, in synchronization with the strumming. The man has entered his lover. Sweat begins to form on Merrill's forehead, then quickly turns to vapor, dissipating into the blistering heat from the sunlight reflecting off the sands. Steady clapping, louder still. The tempo quickens, progressively and with a vigorous intensity. The man arches his back, cresting then falling; cresting, arching, rising and falling deeper again and again into his lover. The clapping, now faster, still rhythmic, but so much more intense. The guitars keep pace with increasing ferocity. In the woman's voice, short, quick breaths form words as she cries out her lover's name from deep within the throes of a forbidden love

You sometimes hear people say, with a certain pride in their clerical resistance to the myth, that the nineteenth century really ended not in 1900 but in 1914. But there are different ways of measuring an epoch. 1914 has obvious qualifications; but if you wanted to defend the neater, more mythical date, you could do very well. In 1900 Nietzsche died; Freud published The Interpretation of Dreams; 1900 was the date of Husserl Logic, and of Russell's Critical Exposition of the Philosophy of Leibniz. With an exquisite sense of timing Planck published his quantum hypothesis in the very last days of the century, December 1900. Thus, within a few months, were published works which transformed or transvalued spirituality, the relation of language to knowing, and the very locus of human uncertainty, henceforth to be thought of not as an imperfection of the human apparatus but part of the nature of things, a condition of what we may know. 1900, like 1400 and 1600 and 1000, has the look of a year that ends a saeculum. The mood of fin de siècle is confronted by a harsh historical finis saeculi. There is something satisfying about it, some confirmation of the rightness of the patterns we impose. But as Focillon observed, the anxiety reflected by the fin de siècle is perpetual, and people don't wait for centuries to end before they express it. Any date can be justified on some calculation or other. And of course we have it now, the sense of an ending. It has not diminished, and is as endemic to what we call modernism as apocalyptic utopianism is to political revolution. When we live in the mood of end-dominated crisis, certain now-familiar patterns of assumption become evident. Yeats will help me to illustrate them. For Yeats, an age would end in 1927; the year passed without apocalypse, as end-years do; but this is hardly material. 'When I was writing A Vision,' he said, 'I had constantly the word "terror" impressed upon me, and once the old Stoic prophecy of earthquake, fire and flood at the end of an age, but this I did not take literally.' Yeats is certainly an apocalyptic poet, but he does not take it literally, and this, I think, is characteristic of the attitude not only of modern poets but of the modern literary public to the apocalyptic elements. All the same, like us, he believed them in some fashion, and associated apocalypse with war. At the turning point of time he filled his poems with images of decadence, and praised war because he saw in it, ignorantly we may think, the means of renewal. 'The danger is that there will be no war.... Love war because of its horror, that belief may be changed, civilization renewed.' He saw his time as a time of transition, the last moment before a new annunciation, a new gyre. There was horror to come: 'thunder of feet, tumult of images.' But out of a desolate reality would come renewal. In short, we can find in Yeats all the elements of the apocalyptic paradigm that concern us.

I find that most people serve practical needs. They have an understanding of the difference between meaning and relevance. And at some level my mind is more interested in meaning than in relevance. That is similar to the mind of an artist. The arts are not life. They are not serving life. The arts are the cuckoo child of life. Because the meaning of life is to eat. You know, life is evolution and evolution is about eating. It's pretty gross if you think about it. Evolution is about getting eaten by monsters. Don't go into the desert and perish there, because it's going to be a waste. If you're lucky the monsters that eat you are your own children. And eventually the search for evolution will, if evolution reaches its global optimum, it will be the perfect devourer. The thing that is able to digest anything and turn it into structure to sustain and perpetuate itself, for long as the local puddle of negentropy is available. And in a way we are yeast. Everything we do, all the complexity that we create, all the structures we build, is to erect some surfaces on which to out compete other kinds of yeast. And if you realize this you can try to get behind this and I think the solution to this is fascism. Fascism is a mode of organization of society in which the individual is a cell in the superorganism and the value of the individual is exactly the contribution to the superorganism. And when the contribution is negative then the superorganism kills it in order to be fitter in the competition against other superorganisms. And it's totally brutal. I don't like fascism because it's going to kill a lot of minds I like. And the arts is slightly different. It's a mutation that is arguably not completely adaptive. It's one where people fall in love with the loss function. Where you think that your mental representation is the intrinsically important thing. That you try to capture a conscious state for its own sake, because you think that matters. The true artist in my view is somebody who captures conscious states and that's the only reason why they eat. So you eat to make art. And another person makes art to eat. And these are of course the ends of a spectrum and the truth is often somewhere in the middle, but in a way there is this fundamental distinction. And there are in some sense the true scientists which are trying to figure out something about the universe. They are trying to reflect it. And it's an artistic process in a way. It's an attempt to be a reflection to this universe. You see there is this amazing vast darkness which is the universe. There's all these iterations of patterns, but mostly there is nothing interesting happening in these patterns. It's a giant fractal and most of it is just boring. And at a brief moment in the evolution of the universe there are planetary surfaces and negentropy gradients that allow for the creation of structure and then there are some brief flashes of consciousness in all this vast darkness. And these brief flashes of consciousness can reflect the universe and maybe even figure out what it is. It's the only chance that we have. Right? This is amazing. Why not do this? Life is short. This is the thing we can do.

I was saddened to find it in such a state- no, no more than saddened, I was shamed. This was where I came from, this was my provenance, and it smacked of lowliness. But as I reacclimatized and my surroundings once again became familiar, it occurred to me that the house had not changed in my absence. I had changed. I was looking about me with the eyes of a foreigner, but that particular type of entitled and unsympathetic American who so annoyed me when I encountered him in the classrooms and workplaces of your country's elite. This realization angered me; staring at my reflection in the speckled glass of bathroom mirror I resolved to exorcise the unwelcome sensibility by which I had become possessed. It was only after so doing that I saw my house properly again, appreciating its enduring grandeur, its unmistakable personality and idiosyncratic charm. Mughal miniatures and ancient carpets graced its reception rooms; an excellent library abutted its veranda. It was far from impoverished; indeed, it was rich with history. I wondered how I could ever have been so ungenerous- and so blind- to have thought otherwise, and I was disturbed by what this implied about myself: that I was a man lacking in substance and hence easily influenced by even a short sojourn in the company of others.

...Not yet dry behind the ears, not old enough to buy a beer, but old enough to die for his country. He can recite to you the nomenclature of a machine gun or grenade launcher and use either one effectively if he must. He digs foxholes and latrines and can apply first aid like a professional. He can march until he is told to stop, or stop until he is told to march. He obeys orders instantly and without hesitation, but he is not without spirit or individual dignity. He is self-sufficient. ...He sometimes forgets to brush his teeth, but never to clean his rifle. He can cook his own meals, mend his own clothes, and fix his own hurts. If you're thirsty, he'll share his water with you; if you are hungry, food. He'll even split his ammunition with you in the midst of battle when you run low. He has learned to use his hands like weapons and weapons like they were his hands. He can save your life-or take it, because that is his job. He will often do twice the work of a civilian, draw half the pay, and still find ironic humor in it all. He has seen more suffering and death than he should have in his short lifetime. He has wept in public and in private, for friends who have fallen in combat and is unashamed. He feels every note of the National Anthem vibrate through his body while at rigid attention, while tempering the burning desire to "square-away" those around him who haven't bothered to stand, remove their hat, or even stop talking. ...Just as did his father, grandfather, and great-grandfather, he is paying the price for our freedom. Beardless or not, he is not a boy. He is the American Fighting Man that has kept this country free for over two hundred years. He has asked nothing in return, except our friendship and understanding. Remember him, always, for he has earned our respect and admiration with his blood. And now we have women over there in danger, doing their part in this tradition of going to war when our nation calls us to do so. As you go to bed tonight, remember this. A short lull, a little shade, and a picture of loved ones in their helmets.

The I Ching insists upon self-knowledge throughout. The method by which this is to be achieved is open to every kind of misuse, and is therefore not for the frivolous-minded and immature; nor is it for intellectualists and rationalists. It is appropriate only for thoughtful and reflective people who like to think about what they do and what happens to them -- a predilection not to be confused with the morbid brooding of the hypochondriac. As I have indicated above, I have no answer to the multitude of problems that arise when we seek to harmonize the oracle of the I Ching with our accepted scientific canons. But needless to say, nothing "occult" is to be inferred. My position in these matters is pragmatic, and the great disciplines that have taught me the practical usefulness of this viewpoint are psychotherapy and medical psychology. Probably in no other field do we have to reckon with so many unknown quantities, and nowhere else do we become more accustomed to adopting methods that work even though for a long time we may not know why they work. Unexpected cures may arise from questionable therapies and unexpected failures from allegedly reliable methods. In the exploration of the unconscious we come upon very strange things, from which a rationalist turns away with horror, claiming afterward that he did not see anything. The irrational fullness of life has taught me never to discard anything, even when it goes against all our theories (so short-lived at best) or otherwise admits of no immediate explanation. It is of course disquieting, and one is not certain whether the compass is pointing true or not; but security, certitude, and peace do not lead to discoveries.

I did not pay much attention, and since it seemed to prolong itself I began to meditate upon the writer’s life. It is full of tribulation. First he must endure poverty and the world’s indifference; then, having achieved a measure of success, he must submit with a good grace to its hazards. He depends upon a fickle public. He is at the mercy of journalists who want to interview him and photographers who want to take his picture, of editors who harry him for copy and tax gatherers who harry him for income tax, of persons of quality who ask him to lunch and secretaries of institutes who ask him to lecture, of women who want to marry him and women who want to divorce him, of youths who want his autograph, actors who want parts and strangers who want a loan, of gushing ladies who want advice on their matrimonial affairs and earnest young men who want advice on their compositions, of agents, publishers, managers, bores, admirers, critics, and his own conscience. But he has one compensation. Whenever he has anything on his mind, whether it be a harassing reflection, grief at the death of a friend, unrequited love, wounded pride, anger at the treachery of someone to whom he has shown kindness, in short any emotion or any perplexing thought, he has only to put it down in black and white, using it as the theme of a story or the decoration of an essay, to forget all about it. He is the only free man.

But what after all is one night? A short space, especially when the darkness dims so soon, and so soon a bird sings, a cock crows, or a faint green quickens, like a turning leaf, in the hollows of the wave. Night, however, succeeds to night. The winter holds a pack of them in store and deals them equally, evenly, with indefatigable fingers. They lengthen; they darken. Some of them hold aloft clear planets, plates of brightness. The autumn trees, ravaged as they are, take on the flesh of tattered flags kindling in the doom of cool cathedral caves where gold letters on marble pages describe death in battle and how bones bleach and burn far away in Indian sands. The autumn trees gleam in the yellow moonlight, in the light of harvest moons, the light which mellows the energy of labour, and smooths the stubble, and brings the wave lapping blue to the shore. It seemed now as if, touched by human penitence and all its toil, divine goodness had parted the curtain and displayed behind it, single, distinct, the hare erect; the wave falling; the boat rocking; which, did we deserve them, should be ours always. But alas, divine goodness, twitching the cord, draws the curtain; it does not please him; he covers his treasures in a drench of hail, and so breaks them, so confuses them that it seems impossible that their calm should ever return or that we should ever compose from their fragments a perfect whole or read in the littered pieces the clear words of truth. For our penitence deserves a glimpse only; our toil respite only. The nights now are full of wind and destruction; the trees plunge and bend and their leaves fly helter skelter until the lawn is plastered with them and they lie packed in gutters and choke rain pipes and scatter damp paths. Also the sea tosses itself and breaks itself, and should any sleeper fancying that he might find on the beach an answer to his doubts, a sharer of his solitude, throw off his bedclothes and go down by himself to walk on the sand, no image with semblance of serving and divine promptitude comes readily to hand bringing the night to order and making the world reflect the compass of the soul. The hand dwindles in his hand; the voice bellows in his ear. Almost it would appear that it is useless in such confusion to ask the night those questions as to what, and why, and wherefore, which tempt the sleeper from his bed to seek an answer.

We pass the apartment we rented five years ago, when I swore off Florence. In summer, wads of tourists clog the city as if it's a Renaissance theme park. Everyone seems to be eating. That year, a garbage strike persisted for over a week and I began to have thoughts of plague when I passed heaps of rot spilling out of bins. I was amazed that long July when waiters and shopkeepers remained as nice as they did, given what they had to put up with. Everywhere I stepped I was in the way. Humanity seemed ugly—the international young in torn T-shirts and backpacks lounging on steps, bewildered bus tourists dropping ice cream napkins in the street and asking, “How much is that in dollars?” Germans in too-short shorts letting their children terrorize restaurants. The English mother and daughter ordering lasagne verdi and Coke, then complaining because the spinach pasta was green. My own reflection in the window, carrying home all my shoe purchases, the sundress not so flattering. Bad wonderland. Henry James in Florence referred to “one's detested fellow-pilgrim.” Yes, indeed, and it's definitely time to leave when one's own reflection is included. Sad that our century has added no glory to Florence—only mobs and lead hanging in the air.

Ieronym took hold of the cable with both hands, curved himself into a question mark, and grunted. The ferry creaked and lurched. The silhouette of the peasant in the tall hat slowly began to recede from me--which meant that the ferry was moving. Soon Ieronym straightened up and began working with one hand. We were silent and looked at the bank towards which we were now moving. There the "lumination" which the peasant had been waiting for was already beginning. At the water's edge, barrels of pitch blazed like huge bonfires. Their reflection, crimson as the rising moon, crept to meet us in long, wide stripes. The burning barrels threw light on their own smoke and on the long human shadows that flitted about the fire; but further to the sides and behind them, where the velvet ringing rushed from, was the same impenetrable darkness. Suddenly slashing it open, the golden ribbon of a rocket soared skywards; it described an arc and, as if shattering against the sky, burst and came sifting down in sparks. On the bank a noise was heard resembling a distant "hoorah." "How beautiful," I said. "It's even impossible to say how beautiful!" sighed Ieronym. "It's that kind of night, sir! At other times you don't pay attention to rockets, but now any vain thing makes you glad. Where are you from?

DURING the whole of a dull, dark, and soundless day in the autumn of the year, when the clouds hung oppressively low in the heavens, I had been passing alone, on horseback, through a singularly dreary tract of country; and at length found myself, as the shades of the evening drew on, within view of the melancholy House of Usher. I know not how it was; but, with the first glimpse of the building, a sense of insufferable gloom pervaded my spirit. I say insufferable; for the feeling was unrelieved by any of that half-pleasurable, because poetic, sentiment, with which the mind usually receives even the sternest natural images of the desolate or terrible. I looked upon the scene before me—upon the mere house, and the simple landscape features of the domain—upon the bleak walls—upon the vacant eye-like windows—upon a few rank sedges—and upon a few white trunks of decayed trees—with an utter depression of soul which I can compare to no earthly sensation more properly than to the after-dream of the reveler upon opium—the bitter lapse into every-day life—the hideous dropping off of the veil. There was an iciness, a sinking, a sickening of the heart—an unredeemed dreariness of thought which no goading of the imagination could torture into aught of the sublime. What was it—I paused to think—what was it that so unnerved me in the contemplation of the House of Usher? It was a mystery all insoluble; nor could I grapple with the shadowy fancies that crowded upon me as I pondered. I was forced to fall back upon the unsatisfactory conclusion that while, beyond doubt, there are combinations of very simple natural objects which have the power of thus affecting us, still the analysis of this power lies among considerations beyond our depth. It was possible, I reflected, that a mere different arrangement of the particulars of the scene, of the details of the picture, would be sufficient to modify, or perhaps to annihilate its capacity for sorrowful impression; and, acting upon this idea, I reined my horse to the precipitous brink of a black and lurid tarn that lay in unruffled luster by the dwelling, and gazed down—but with a shudder even more thrilling than before—upon the remodeled and inverted images of the gray sedge, and the ghastly tree stems, and the vacant and eye-like windows.

Another view of the Constitution was put forward early in the twentieth century by the historian Charles Beard (arousing anger and indignation, including a denunciatory editorial in the New York Times). He wrote in his book An Economic Interpretation of the Constitution: Inasmuch as the primary object of a government, beyond the mere repression of physical violence, is the making of the rules which determine the property relations of members of society, the dominant classes whose rights are thus to be determined must perforce obtain from the government such rules as are consonant with the larger interests necessary to the continuance of their economic processes, or they must themselves control the organs of government. In short, Beard said, the rich must, in their own interest, either control the government directly or control the laws by which government operates. Beard applied this general idea to the Constitution, by studying the economic backgrounds and political ideas of the fifty-five men who gathered in Philadelphia in 1787 to draw up the Constitution. He found that a majority of them were lawyers by profession, that most of them were men of wealth, in land, slaves, manufacturing, or shipping, that half of them had money loaned out at interest, and that forty of the fifty-five held government bonds, according to the records of the Treasury Department. Thus, Beard found that most of the makers of the Constitution had some direct economic interest in establishing a strong federal government: the manufacturers needed protective tariffs; the moneylenders wanted to stop the use of paper money to pay off debts; the land speculators wanted protection as they invaded Indian lands; slaveowners needed federal security against slave revolts and runaways; bondholders wanted a government able to raise money by nationwide taxation, to pay off those bonds. Four groups, Beard noted, were not represented in the Constitutional Convention: slaves, indentured servants, women, men without property. And so the Constitution did not reflect the interests of those groups. He wanted to make it clear that he did not think the Constitution was written merely to benefit the Founding Fathers personally, although one could not ignore the $150,000 fortune of Benjamin Franklin, the connections of Alexander Hamilton to wealthy interests through his father-in-law and brother-in-law, the great slave plantations of James Madison, the enormous landholdings of George Washington. Rather, it was to benefit the groups the Founders represented, the “economic interests they understood and felt in concrete, definite form through their own personal experience.

When you reach our age, Vasily, it all goes by so quickly. Whole seasons seem to pass without leaving the slightest mark on our memory.” “How true…, “ agreed the concierge (as he sorted through an allotment of tickets). “But surely, there is comfort to be taken from that,” continued the Count. “For even as the weeks begin racing by in a blur for us, they are making the greatest of impressions upon our children. When one turns seventeen and begins to experience that first period of real independence, one’s senses are so alert, one’s sentiments so finely attuned that every conversation, every look, every laugh may be writ indelibly upon one’s memory. And the friends that one happens to make in those impressionable years? One will meet them forever after with a welling of affection.”… “Perhaps it is a matter of celestial balance,” he reflected. “A sort of cosmic equilibrium. Perhaps the aggregate experience of Time is a constant and thus for our children to establish such vivid impressions of this particular June, we must relinquish our claims upon it.” “So that they might remember, we must forget,” Vasily summed up. “Exactly!” said the Count. “So that they might remember, we must forget. But should we take umbrage at that fact? Should we feel short-changed by the notion that their experiences for the moment may be richer than ours? I think not. For it is hardly our purpose at this late stage to log a new portfolio of lasting memories. Rather, we should be dedicating ourselves to ensuring that they taste freely of experience. And we must do so without trepidation. Rather than tucking in blankets and buttoning up coats, we must have faith in them to tuck and button on their own. And if they fumble with their newfound liberty, we must remain composed, generous, judicious. We must encourage them to venture out from under our watchful gaze, and then sigh with pride when they pass at last through the revolving door of life…

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society—owing to the need, ordinarily developed at years of discretion, for some degree of mental activity—to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family—the monkey. And so Liberalism had become a habit of Stepan Arkadyevitch's, and he liked his newspaper, as he did his cigar after dinner, for the slight fog it diffused in his brain. He read the leading article, in which it was maintained that it was quite senseless in our day to raise an outcry that radicalism was threatening to swallow up all conservative elements, and that the government ought to take measures to crush the revolutionary hydra; that, on the contrary, "in our opinion the danger lies not in that fantastic revolutionary hydra, but in the obstinacy of traditionalism clogging progress," etc., etc. He read another article, too, a financial one, which alluded to Bentham and Mill, and dropped some innuendoes reflecting on the ministry. With his characteristic quickwittedness he caught the drift of each innuendo, divined whence it came, at whom and on what ground it was aimed, and that afforded him, as it always did, a certain satisfaction. But today that satisfaction was embittered by Matrona Philimonovna's advice and the unsatisfactory state of the household. He read, too, that Count Beist was rumored to have left for Wiesbaden, and that one need have no more gray hair, and of the sale of a light carriage, and of a young person seeking a situation; but these items of information did not give him, as usual, a quiet, ironical gratification. Having finished the paper, a second cup of coffee and a roll and butter, he got up, shaking the crumbs of the roll off his waistcoat; and, squaring his broad chest, he smiled joyously: not because there was anything particularly agreeable in his mind—the joyous smile was evoked by a good digestion.

Forcing new loans upon the bankrupt on condition that they shrink their income is nothing short of cruel and unusual punishment. Greece was never bailed out. With their ‘rescue’ loan and their troika of bailiffs enthusiastically slashing incomes, the EU and IMF effectively condemned Greece to a modern version of the Dickensian debtors’ prison and then threw away the key. Debtors’ prisons were ultimately abandoned because, despite their cruelty, they neither deterred the accumulation of new bad debts nor helped creditors get their money back. For capitalism to advance in the nineteenth century, the absurd notion that all debts are sacred had to be ditched and replaced with the notion of limited liability. After all, if all debts are guaranteed, why should lenders lend responsibly? And why should some debts carry a higher interest rate than other debts, reflecting the higher risk of going bad? Bankruptcy and debt write-downs became for capitalism what hell had always been for Christian dogma – unpleasant yet essential – but curiously bankruptcy-denial was revived in the twenty-first century to deal with the Greek state’s insolvency. Why? Did the EU and the IMF not realize what they were doing? They knew exactly what they were doing. Despite their meticulous propaganda, in which they insisted that they were trying to save Greece, to grant the Greek people a second chance, to help reform Greece’s chronically crooked state and so on, the world’s most powerful institutions and governments were under no illusions. […] Banks restructure the debt of stressed corporations every day, not out of philanthropy but out of enlightened self-interest. But the problem was that, now that we had accepted the EU–IMF bailout, we were no longer dealing with banks but with politicians who had lied to their parliaments to convince them to relieve the banks of Greece’s debt and take it on themselves. A debt restructuring would require them to go back to their parliaments and confess their earlier sin, something they would never do voluntarily, fearful of the repercussions. The only alternative was to continue the pretence by giving the Greek government another wad of money with which to pretend to meet its debt repayments to the EU and the IMF: a second bailout.

So far from a political ideology being the quasi-divine parent of political activity, it turns out to be its earthly stepchild. Instead of an independently premeditated scheme of ends to be pursued, it is a system of ideas abstracted from the manner in which people have been accustomed to go about the business of attending to the arrangements of their societies. The pedigree of every political ideology shows it to be the creature, not of premeditation in advance of political activity, but of meditation upon a manner of politics. In short, political activity comes first and a political ideology follows after; and the understanding of politics we are investigating has the disadvantage of being, in the strict sense, preposterous. Let us consider the matter first in relation to scientific hypothesis, which I have taken to play a role in scientific activity in some respects similar to that of an ideology in politics. If a scientific hypothesis were a self-generated bright idea which owed nothing to scientific activity, then empiricism governed by hypothesis could be considered to compose a self-contained manner of activity; but this certainly is not its character. The truth is that only a man who is already a scientist can formulate a scientific hypothesis; that is, an hypothesis is not an independent invention capable of guiding scientific inquiry, but a dependent supposition which arises as an abstraction from within already existing scientific activity. Moreover, even when the specific hypothesis has in this manner been formulated, it is inoperative as a guide to research without constant reference to the traditions of scientific inquiry from which it was abstracted. The concrete situation does not appear until the specific hypothesis, which is the occasion of empiricism being set to work, is recognized as itself the creature of owing how to conduct a scientific inquiry. Or consider the example of cookery. It might be supposed that an ignorant man, some edible materials, and a cookery book compose together the necessities of a self-moved (or concrete) activity called cooking. But nothing is further from the truth. The cookery book is not an independently generated beginning from which cooking can spring; it is nothing more than an abstract of somebody's knowledge of how to cook: it is the stepchild, not the parent of the activity. The book, in its tum, may help to set a man on to dressing a dinner, but if it were his sole guide he could never, in fact, begin: the book speaks only to those who know already the kind of thing to expect from it and consequently bow to interpret it. Now, just as a cookery book presupposes somebody who knows how to cook, and its use presupposes somebody who already knows how to use it, and just as a scientific hypothesis springs from a knowledge of how to conduct a scientific investigation and separated from that knowledge is powerless to set empiricism profitably to work, so a political ideology must be understood, not as an independently premeditated beginning for political activity, but as knowledge (abstract and generalized) of a concrete manner of attending to the arrangements of a society. The catechism which sets out the purposes to be pursued merely abridges a concrete manner of behaviour in which those purposes are already hidden. It does not exist in advance of political activity, and by itself it is always an insufficient guide. Political enterprises, the ends to be pursued, the arrangements to be established (all the normal ingredients of a political ideology), cannot be premeditated in advance of a manner of attending to the arrangements of a society; what we do, and moreover what we want to do, is the creature of how we are accustomed to conduct our affairs. Indeed, it often reflects no more than a dis­covered ability to do something which is then translated into an authority to do it.