Rich Sayings And Quotes

I've been making a list of the things they don't teach you at school. They don't teach you how to love somebody. They don't teach you how to be famous. They don't teach you how to be rich or how to be poor. They don't teach you how to walk away from someone you don't love any longer. They don't teach you how to know what's going on in someone else's mind. They don't teach you what to say to someone who's dying. They don't teach you anything worth knowing.

The three saddest things are the ill wanting to be well, the poor wanting to be rich, and the constant traveler saying 'anywhere but here'.

The world says: "You have needs -- satisfy them. You have as much right as the rich and the mighty. Don't hesitate to satisfy your needs; indeed, expand your needs and demand more." This is the worldly doctrine of today. And they believe that this is freedom. The result for the rich is isolation and suicide, for the poor, envy and murder.

Did you know people get rich off of sadness? I want to meet the millionaire of American sadness. I want to look him in the eye, shake his hand, and say, 'it's been an honor to serve my country.

There are times, however, and this is one of them, when even being right feels wrong. What do you say, for instance, about a generation that has been taught that rain is poison and sex is death? If making love might be fatal and if a cool spring breeze on any summer afternoon can turn a crystal blue lake into a puddle of black poison right in front of your eyes, there is not much left except TV and relentless masturbation. It's a strange world. Some people get rich and others eat shit and die.

America is the wealthiest nation on Earth, but its people are mainly poor, and poor Americans are urged to hate themselves. To quote the American humorist Kin Hubbard, 'It ain’t no disgrace to be poor, but it might as well be.' It is in fact a crime for an American to be poor, even though America is a nation of poor. Every other nation has folk traditions of men who were poor but extremely wise and virtuous, and therefore more estimable than anyone with power and gold. No such tales are told by the American poor. They mock themselves and glorify their betters. The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: 'if you’re so smart, why ain’t you rich?' There will also be an American flag no larger than a child’s hand – glued to a lollipop stick and flying from the cash register. Americans, like human beings everywhere, believe many things that are obviously untrue. Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent, is a mass of undignified poor. They do not love one another because they do not love themselves.

They say it is better to be poor and happy than rich and miserable, but how about a compromise like moderately rich and just moody?

Responsibility to yourself means refusing to let others do your thinking, talking, and naming for you...it means that you do not treat your body as a commodity with which to purchase superficial intimacy or economic security; for our bodies to be treated as objects, our minds are in mortal danger. It means insisting that those to whom you give your friendship and love are able to respect your mind. It means being able to say, with Charlotte Bronte's Jane Eyre: "I have an inward treasure born with me, which can keep me alive if all the extraneous delights should be withheld or offered only at a price I cannot afford to give. Responsibility to yourself means that you don't fall for shallow and easy solutions--predigested books and ideas...marrying early as an escape from real decisions, getting pregnant as an evasion of already existing problems. It means that you refuse to sell your talents and aspirations short...and this, in turn, means resisting the forces in society which say that women should be nice, play safe, have low professional expectations, drown in love and forget about work, live through others, and stay in the places assigned to us. It means that we insist on a life of meaningful work, insist that work be as meaningful as love and friendship in our lives. It means, therefore, the courage to be "different"...The difference between a life lived actively, and a life of passive drifting and dispersal of energies, is an immense difference. Once we begin to feel committed to our lives, responsible to ourselves, we can never again be satisfied with the old, passive way.

As I said, I wish I could say it was easy. It wasn't, but it wasn't hard either. But without a strong reason or purpose, anything in life is hard.

As you grow up, always tell the truth, do no harm to others, and don't think you are the most important being on earth. Rich or poor, you then can look anyone in the eye and say, 'I'm probably no better than you, but I'm certainly your equal.

Go into yourself. Find out the reason that commands you to write; see whether it has spread its roots into the very depths of your heart; confess to yourself whether you would have to die if you were forbidden to write. This most of all: ask yourself in the most silent hour of your night: must I write? Dig into yourself for a deep answer. And if this answer rings out in assent, if you meet this solemn question with a strong, simple “I must,” then build your life in accordance with this necessity; your whole life, even into its humblest and most indifferent hour, must become a sign and witness to this impulse. Then come close to Nature. Then, as if no one had ever tried before, try to say what you see and feel and love and lose... ...Describe your sorrows and desires, the thoughts that pass through your mind and your belief in some kind of beauty - describe all these with heartfelt, silent, humble sincerity and, when you express yourself, use the Things around you, the images from your dreams, and the objects that you remember. If your everyday life seems poor, don’t blame it; blame yourself; admit to yourself that you are not enough of a poet to call forth its riches; because for the creator there is not poverty and no poor, indifferent place. And even if you found yourself in some prison, whose walls let in none of the world’s sounds – wouldn’t you still have your childhood, that jewel beyond all price, that treasure house of memories? Turn your attentions to it. Try to raise up the sunken feelings of this enormous past; your personality will grow stronger, your solitude will expand and become a place where you can live in the twilight, where the noise of other people passes by, far in the distance. - And if out of this turning-within, out of this immersion in your own world, poems come, then you will not think of asking anyone whether they are good or not. Nor will you try to interest magazines in these works: for you will see them as your dear natural possession, a piece of your life, a voice from it. A work of art is good if it has arisen out of necessity. That is the only way one can judge it.

You don’t think he’s our man?” asked Adam. It occurred to him that Ramsbottom was not exactly forthcoming with information. “I didn’t say that,” Ramsbottom said. “In fact he is behaving very cautiously indeed, which makes me feel very suspicious.” “He has probably figured out that you are following him,” said Adam. “One can hardly fail to notice you hanging around all the time.” “That may be so,” said Ramsbottom. “Can’t you get a disguise or something?” asked Adam. “So he does not recognise you.

If you set yourself to it, you can live the same life, rich or poor. You can keep on with your books and your ideas. You just got to say to yourself, "I'm a free man in here" - he tapped his forehead - "and you're all right.

Put your foot upon the neck of the fear of criticism by reaching a decision not to worry about what other people think, do, or say.

Angel says that rich people don't like to tolerate much. Money gives you permission to just walk away from everything that isn't pretty and perfect. You can't put up with anything less than lovely. You spend your life running, avoiding, escaping.

The female doesn’t want a rich man or a handsome man or even a poet, she wants a man who understands her eyes if she gets sad, and points to his chest and say : 'Here is your home country.

When I was poor and complained about inequality they said I was bitter; now that I'm rich and I complain about inequality they say I'm a hypocrite. I'm beginning to think they just don't want to talk about inequality.

A dog has no use for fancy cars, big homes, or designer clothes. A water logged stick will do just fine. A dog doesn't care if you're rich or poor, clever or dull, smart or dumb. Give him your heart and he'll give you his. How many people can you say that about? How many people can make you feel rare and pure and special? How many people can make you feel extraordinary?

My mother always says people should be able to take care of themselves, even if they're rich and important.

Conservatives say if you don't give the rich more money, they will lose their incentive to invest. As for the poor, they tell us they've lost all incentive because we've given them too much money.

It was not curiosity that killed the goose who laid the golden egg, but an insatiable greed that devoured common sense.

TELL THE WORLD WHAT YOU INTEND TO DO, BUT FIRST SHOW IT.This is the equivalent of saying "deeds, and not words, are what count most.

Most people write me off when they see me. They do not know my story. They say I am just an African. They judge me before they get to know me. What they do not know is The pride I have in the blood that runs through my veins; The pride I have in my rich culture and the history of my people; The pride I have in my strong family ties and the deep connection to my community; The pride I have in the African music, African art, and African dance; The pride I have in my name and the meaning behind it. Just as my name has meaning, I too will live my life with meaning. So you think I am nothing? Don’t worry about what I am now, For what I will be, I am gradually becoming. I will raise my head high wherever I go Because of my African pride, And nobody will take that away from me.

Asked, Who is the rich man? Epictetus replied, “He who is content.

I pull my foot back again, but Four's hands clamp around my arms, and he pulls me away from her with irresistible force. I breathe through gritted teeth, staring at Molly's blood-covered face, the color deep and rich and beautiful, in a way. She groans, and I hear a gurgling in her throat, watch blood trickle from her lips. "You won," Four mutters. "Stop." I wipe the sweat from my forehead. He stares at me. His eyes too wide; they look alarmed. "I think you should leave," he says. "Take a walk." I'm fine," I say. "I'm fine now," I say again, this time for myself. I wish I could say I felt guilty for what I did. I don't.

We are all refugees from our childhoods. And so we turn, among other things, to stories. To write a story, to read a story, is to be a refugee from the state of refugees. Writers and readers seek a solution to the problem that time passes, that those who have gone are gone and those who will go, which is to say every one of us, will go. For there was a moment when anything was possible. And there will be a moment when nothing is possible. But in between we can create.

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say, do not despair. The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes, men who despise you, enslave you; who regiment your lives, tell you what to do, what to think and what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines, you are not cattle, you are men! You have the love of humanity in your hearts! You don't hate! Only the unloved hate; the unloved and the unnatural. Soldiers! Don't fight for slavery! Fight for liberty! In the seventeenth chapter of St. Luke, it is written that the kingdom of God is within man, not one man nor a group of men, but in all men! In you! You, the people, have the power, the power to create machines, the power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy, let us use that power. Let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfill that promise. They never will! Dictators free themselves but they enslave the people. Now let us fight to fulfill that promise. Let us fight to free the world! To do away with national barriers! To do away with greed, with hate and intolerance! Let us fight for a world of reason, a world where science and progress will lead to all men's happiness. Soldiers, in the name of democracy, let us all unite!

She is our moon. Our tidal pull. She is the rich deep beneath the sea, the buried treasure, the expression in the owl's eye, the perfume in the wild rose. She is what the water says when it moves.

That's why I want to speak to you now. To say: no person, trying to take responsibility for her or his identity, should have to be so alone. There must be those among whom we can sit down and weep, and still be counted as warriors. (I make up this strange, angry packet for you, threaded with love.) I think you thought there was no such place for you, and perhaps there was none then, and perhaps there is none now; but we will have to make it, we who want an end to suffering, who want to change the laws of history, if we are not to give ourselves away.

You’re about to be rich, Kaz. What will you do when there’s no more blood to shed or vengeance to take?” “There’s always more.” “More money, more mayhem, more scores to settle. Was there never another dream?” He said nothing. What had carved all the hope from his heart? She might never know. Inej turned to go. Kaz seized her hand, keeping it on the railing. He didn’t look at her. "Stay,” he said, his voice rough stone. “Stay in Ketterdam. Stay with me.” She looked down at his gloved hand clutching hers. Everything in her wanted to say yes, but she would not settle for so little, not after all she’d been through. “What would be the point?” He took a breath. “I want you to stay. I want you to … I want you.” “You want me.” She turned the words over. Gently, she squeezed his hand. “And how will you have me, Kaz?” He looked at her then, eyes fierce, mouth set. It was the face he wore when he was fighting. “How will you have me?” she repeated. “Fully clothed, gloves on, your head turned away so our lips can never touch?” He released her hand, his shoulders bunching, his gaze angry and ashamed as he turned his face to the sea. Maybe it was because his back was to her that she could finally speak the words. “I will have you without armor, Kaz Brekker. Or I will not have you at all.

Oh, I think not,” Varys said, swirling the wine in his cup. “Power is a curious thing, my lord. Perchance you have considered the riddle I posed you that day in the inn?” “It has crossed my mind a time or two,” Tyrion admitted. “The king, the priest, the rich man—who lives and who dies? Who will the swordsman obey? It’s a riddle without an answer, or rather, too many answers. All depends on the man with the sword.” “And yet he is no one,” Varys said. “He has neither crown nor gold nor favor of the gods, only a piece of pointed steel.” “That piece of steel is the power of life and death.” “Just so… yet if it is the swordsmen who rule us in truth, why do we pretend our kings hold the power? Why should a strong man with a sword ever obey a child king like Joffrey, or a wine-sodden oaf like his father?” “Because these child kings and drunken oafs can call other strong men, with other swords.” “Then these other swordsmen have the true power. Or do they?” Varys smiled. “Some say knowledge is power. Some tell us that all power comes from the gods. Others say it derives from law. Yet that day on the steps of Baelor’s Sept, our godly High Septon and the lawful Queen Regent and your ever-so-knowledgeable servant were as powerless as any cobbler or cooper in the crowd. Who truly killed Eddard Stark, do you think? Joffrey, who gave the command? Ser Ilyn Payne, who swung the sword? Or… another?” Tyrion cocked his head sideways. “Did you mean to answer your damned riddle, or only to make my head ache worse?” Varys smiled. “Here, then. Power resides where men believe it resides. No more and no less.” “So power is a mummer’s trick?” “A shadow on the wall,” Varys murmured, “yet shadows can kill. And ofttimes a very small man can cast a very large shadow.” Tyrion smiled. “Lord Varys, I am growing strangely fond of you. I may kill you yet, but I think I’d feel sad about it.” “I will take that as high praise.

and I ask myself and you, which of our visions will claim us which will we claim how will we go on living how will we touch, what will we know what will we say to each other.

I grew up hearing everyone tell me 'God loves you'. I would say big deal, God loves everybody. That don't make me special! That just proves that God ain't got no taste. And, I don't think He does. Thank God! Because He takes the junk of our lives and makes the most beautiful art.

Those shining stars, he liked to point out, were one of the special treats for people like us who lived out in the wilderness. Rich city folks, he'd say, lived in fancy apartments, but their air was so polluted they couldn't even see the stars. We'd have to be out of our minds to want to trade places with any of them.

No matter where you're from or what you've done, you're never stuck in a particular circumstance, relationship, or cycle unless you say you are.

When a youth was giving himself airs in the Theatre and saying, 'I am wise, for I have conversed with many wise men,' Epictetus replied, 'I too have conversed with many rich men, yet I am not rich!’.

We are accustomed to live in hopes of good weather, a good harvest, a nice love-affair, hopes of becoming rich or getting the office of chief of police, but I've never noticed anyone hoping to get wiser. We say to ourselves: it'll be better under a new tsar, and in two hundred years it'll still be better, and nobody tries to make this good time come tomorrow. On the whole, life gets more and more complex every day and moves on its own sweet will, and people get more and more stupid, and get isolated from life in ever-increasing numbers.

When I was young, I forgot how to laugh in the cave of Trophonius; when I was older, I opened my eyes and beheld reality, at which I began to laugh, and since then, I have not stopped laughing. I saw that the meaning of life was to secure a livelihood, and that its goal was to attain a high position; that love’s rich dream was marriage with an heiress; that friendship’s blessing was help in financial difficulties; that wisdom was what the majority assumed it to be; that enthusiasm consisted in making a speech; that it was courage to risk the loss of ten dollars; that kindness consisted in saying, “You are welcome,” at the dinner table; that piety consisted in going to communion once a year. This I saw, and I laughed.

If I cling to circumstances I could feel not responsible. Only she who says she did not choose, is the loser in the end.

The sweetness of dogs (fifteen) What do you say, Percy? I am thinking of sitting out on the sand to watch the moon rise. Full tonight. So we go and the moon rises, so beautiful it makes me shudder, makes me think about time and space, makes me take measure of myself: one iota pondering heaven. Thus we sit, I thinking how grateful I am for the moon’s perfect beauty and also, oh! How rich it is to love the world. Percy, meanwhile, leans against me and gazes up into my face. As though I were his perfect moon.

Abundance isn't God's provision for me to live in luxury. It's his provision for me to help others live. God entrusts me with his money not to build my kingdom on earth, but to build his kingdom in heaven.

NAUGHTY AND NICE? said Death. BUT IT'S EASY TO BE NICE IF YOU'RE RICH. IS THIS FAIR? Albert wanted to argue. He wanted to say, Really? In that case, how come so many of the rich buggers is bastards? And being poor don't mean being naughty, neither.

The first time I was ever called ugly, I was thirteen. It was a rich friend of my brother Carlton's over to shoot guns in the field. 'Why you crying, girl?' Constantine asked me in the kitchen. I told her what the boy had called me, tears streaming down my face. 'Well? Is you?' I blinked, paused my crying. 'Is I what?' 'Now you look a here, Egenia'-because constantien was the only one who'd occasionally follow Mama's rule. 'Ugly live up on the inside. Ugly be a hurtful, mean person. Is you one a them peoples?' 'I don't know. I don't think so,' I sobbed. Constantine sat down next to me, at the kitchen table. I heard the cracking of her swollen joints. She pressed her thumb hard in the palm of my hand, somthing we both knew meant Listen. Listen to me. 'Ever morning, until you dead in the ground, you gone have to make this decision.' Constantine was so close, I could see the blackness of her gums. 'You gone have to ask yourself, Am I gone believe what them fools say about me today?' She kept her thumb pressed hard in my hand. I nodded that I understood. I was just smart enough to realize she meant white people. And even though I still felt miserable, and knew that I was, most likely, ugly, it was the first time she ever talked to me like I was something besides my mother's white child. All my life I'd been told what to believe about politics, coloreds, being a girl. But with Constantine's thumb pressed in my hand, I realized I actually had a choice in what I could believe.

American humorist Kin Hubbard said , "It ain't no disgrace to be poor, but it might as well be". The meanest eating or drinking establishment, owned by a man who is himself poor, is very likely to have a sign on its wall asking this cruel question: "If you're so smart, why ain't you rich?" Americans, like human beings everywhere, believe many things that are obviously untrue... Their most destructive untruth is that it is very easy for any American to make money. They will not acknowledge how in fact hard money is to come by, and, therefore, those who have no money blame and blame and blame themselves. This inward blame has been a treasure for the rich and powerful, who have had to do less for their poor, publicly and privately, than any other ruling class since, say, Napoleonic times. Many novelties have come from America. The most startling of these, a thing without precedent is a mass of undignified poor. They do not love one another because they do not love themselves.

I am alive, he says to himself, I am alive! And life energy surges hotly through him, and delight, and appetite. How good to be in a body - even this old beat-up carcass - that still has warm blood and live semen and rich marrow and wholesome flesh!

Become conscious of being conscious. Say or think “I am”, and add nothing to it. Be aware of the stillness that follows the “I am”. Sense your presence, the naked unveiled, unclothed beingness. It is untouched by young or old, rich or poor, good or bad, or any other attributes. It is the spacious womb of all creation, all form.

The continent is too large to describe. It is a veritable ocean, a separate planet, a varied, immensely rich cosmos. Only with the greatest simplification, for the sake of convenience, can we say 'Africa'. In reality, except as a geographical appellation, Africa does not exist.

What would it mean for Christians to give up that little piece of the American Dream that says, "You are limitless"? Everything is not possible. The mighty kingdom of God is not yet here. What if 'rich' did not have to mean 'wealthy', and 'whole' did not have to mean 'healed'? What if being the people of "the gospel" meant that we are simply people with good news? God is here. We are loved. It is enough.

Two Kinds of People There are two kinds of people on earth today, Two kinds of people no more I say. Not the good or the bad, for it's well understood, The good are half bad, the bad are half good. Not the happy or sad, for in the swift-flying years, Bring each man his laughter, each man his tears. Not the rich or the poor, for to count a man's wealth, You must know the state of his conscience and health. Not the humble and proud, for in life's busy span, Who puts on vain airs is not counted a man. No! the two kinds of people on earth I mean, Are the people who lift, the people who lean. Wherever you go you'll find the world's masses Are ever divided into these two classes. And, strangely enough, you will find, too, I mean, There is only one lifter to twenty who lean. In which class are you? Are you easing the load Of the overtaxed lifters who toiled down the road? Or are you a leaner who lets others bear, Your portion of worry and labor and care?

Man is timid and apologetic; he is no longer upright; he dares not say "I think," "I am," but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied, and it satisfies nature, in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.

Why are...poor people more ready to share their goods than rich people? The answer is easy: The poor have little to lose; the rich have more to lose and they are more attached to their possessions. Poverty provides a deeper motivation for understanding your neighbors, welcoming others and attending to those who are suffering. I would go so far as to say that poverty helps you understand what happiness is, what serenity is in life.

Look, we say stuff to women all the time. We say we’ll call them, then we don’t. We tell them they’re beautiful, then spend the evening looking at other women. We say we don’t love them when we do, and say we do when we don’t. Christ, if I was a woman, I wouldn’t listen to a goddamn thing any man ever said to me.

Bunny slippers remind me of who I am.You can't get a swelled head if you wear bunny slippers. You can't lose your sense of perspective and start acting like a star or a rich lady if you keep on wearing bunny slippers. Besides, bunny slippers give me confidence because they're so jaunty. They make a statement; they say, 'Nothing the world does to me can ever get me so far down that I can't be silly and frivolous.

And we will be ready, at the end of every day will be ready, will not say no to anything, will try to stay awake while everyone is sleeping, will not sleep, will make the shoes with the elves, will breathe deeply all the time, breathe in all the air full of glass and nails and blood, will breathe it and drink it, so rich, so when it comes we will not be angry, will be content, tired enough to go, gratefully, will shake hands with everyone, bye, bye, and then pack a bag, some snacks, and go to the volcano.

Ruin your fucking self before they do. Otherwise they'll screw you because you're a nobody. They'll keep you alive but you'll have to crawl and say "thank-you" for every bone they throw. You might as well stay drunk or shoot junk and be a crazy fucker. If the rich guys want to play with you, make them get their hands dirty. Send them away gagging, or sobbing if they're soft-hearted. You'll be left alone if you're frightening, and dead you're free!

May I leave you with a bit of a riddle, Lord Tyrion?” He did not wait for an answer. “In a room sit three great men, a king, a priest, and a rich man with his gold. Between them stands a sellsword, a little man of common birth and no great mind. Each of the great ones bids him slay the other two. ‘Do it,’ says the king, ‘for I am your lawful ruler.’ ‘Do it,’ says the priest, ‘for I command you in the names of the gods.’ ‘Do it,’ says the rich man, ‘and all this gold shall be yours.’ So tell me—who lives and who dies?

I would like to encourage you to stop thinking of what you're doing as ministry. Start realizing that your ministry is how much of a tip you leave when you eat in a restaurant; when you leave a hotel room whether you leave it all messed up or not; whether you flush your own toilet or not. Your ministry is the way that you love people. And you love people when you write something that is encouraging to them, something challenging. You love people when you call your wife and say, 'I'm going to be late for dinner,' instead of letting her burn the meal. You love people when maybe you cook a meal for your wife sometime, because you know she's really tired. Loving people - being respectful toward them - is much more important than writing or doing music.

They say that life is an accident, driven by sexual desire, that the universe has no moral order, no truth, no God. Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth. "Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal?

There was a rich old guy named John Donnelly who must have donated a bunch of money. He had forgotten his member card one day, and when I tried to explain that it was a four-dollar fee to enter without a card, he went batshit. "Don't you know who I am, goddammit?" I had never seen him before. "Do you know who I am?" I wanted to say. "Then how could I know who you are? We don't know each other.

The same thing happened to me that, according to legend, happened to Parmeniscus, who in the Trophonean cave lost the ability to laugh but acquired it again on the island of Delos upon seeing a shapeless block that was said to be the image of the goddess Leto. When I was very young, I forgot in the Trophonean cave how to laugh; when I became an adult, when I opened my eyes and saw actuality, then I started to laugh and have never stopped laughing since that time. I saw that the meaning of life was to make a living, its goal to be- come a councilor, that the rich delight oflove was to acquire a well-to-do girl, that the blessedness of friendship was to help each other in financial difficulties, that wisdom was whatever the majority assumed it to be, that enthusiasm was to give a speech, that courage was to risk being fined ten dollars, that cordiality was to say "May it do you good" after a meal, that piety was to go to communion once a year. This I saw, and I laughed.

Mother used to say escape is never further than the nearest book. Well, Mumsy, no, not really. Your beloved large-print sagas of rags, riches, and heartbreak were no camouflage against the miseries trained on you by the tennis ball launcher of life, were they? But, yes, Mum, there again, you have a point. Books don’t offer real escape, but they can stop a mind scratching itself raw.

It’s the chemicals in our brains, they say. I got the wrong chemicals, Ma. Or rather, I don’t get enough of one or the other. They have a pill for it. They have an industry. They make millions. Did you know people get rich off of sadness? I want to meet the millionaire of American sadness. I want to look him in the eye, shake his hand, and say, “it’s been an honor to serve my country.” The thing is, I don’t want my sadness to be othered from me just as I don’t want my happiness to be othered. They’re both mine. I made them, dammit. What if the elation I feel is not another “bipolar episode” but something I fought hard for? Maybe I jump up and down and kiss you too hard on the neck when I learn, upon coming home, that it’s pizza night because sometimes pizza night is more than enough, is my most faithful and feeble beacon. What if I’m running outside because the moon tonight is children’s-book huge and ridiculous over the pines, the sight of it a strange sphere of medicine? It’s like when all you’ve been seeing before you is a cliff and then this bright bridge appears out of nowhere, and you run fast across it knowing, sooner or later, there’ll be another cliff on the other side. What if my sadness is actually my most brutal teacher? And the lesson is always this: you don’t have to be like the buffaloes. You can stop.

Don't be silly," she said. "I don't want us to chase people with scissors. And I don't want us to bite them. That's assault. All I want to do is steal their stuff." There was a pause. "Comparatively, its legal," Kami said defensively. "Stealing in the name of justice is okay," Jared put in. "We'd be like Robin Hood. Steal from the rich, punch them in the face. I'm pretty sure that's how the saying goes.

Samuel Vimes dreamed about Clues. He had a jaundiced view of Clues. He instinctively distrusted them. They got in the way. And he distrusted the kind of person who’d take one look at another man and say in a lordly voice to his companion, “Ah, my dear sir, I can tell you nothing except that he is a left-handed stonemason who has spent some years in the merchant navy and has recently fallen on hard times,” and then unroll a lot of supercilious commentary about calluses and stance and the state of a man’s boots, when exactly the same comments could apply to a man who was wearing his old clothes because he’d been doing a spot of home bricklaying for a new barbecue pit, and had been tattooed once when he was drunk and seventeen* and in fact got seasick on a wet pavement. What arrogance! What an insult to the rich and chaotic variety of the human experience!

I was once asked if I had any ideas for a really scary reality TV show. I have one reality show that would really make your hair stand on end: "C-Students from Yale." George W. Bush has gathered around him upper-crust C-students who know no history or geography, plus not-so-closeted white supremacists, aka Christians, and plus, most frighteningly, psychopathic personalities, or PPs, the medical term for smart, personable people who have no consciences. To say somebody is a PP is to make a perfectly respectable diagnosis, like saying he or she has appendicitis or athlete's foot . . . PPs are presentable, they know full well the suffering their actions may cause others, but they do not care. They cannot care because they are nuts. They have a screw loose! . . . So many of these heartless PPs now hold big jobs in our federal government, as though they were leaders instead of sick. They have taken charge of communications and the schools, so we might as well be Poland under occupation. They might have felt that taking our country into an endless war was simply something decisive to do. What has allowed so many PPs to rise so high in corporations, and now in government, is that they are so decisive. They are going to do something every fuckin' day and they are not afraid. Unlike normal people, they are never filled with doubts, for the simple reasons that they don't give a fuck what happens next. Simply can't. Do this! Do that! Mobilize the reserves! Privatize the public schools! Attack Iraq! Cut health care! Tap everybody's telephone! Cut taxes on the rich! Build a trillion-dollar missile shield! Fuck habeas corpus and the Sierra Club and In These Times, and kiss my ass! There is a tragic flaw in our precious Constitution, and I don't know what can be done to fix it. This is it: Only nut cases want to be president.

Baby Girl,” I say. “I need you to remember everything I told you. Do you remember what I told you?” She still crying steady, but the hiccups is gone. “To wipe my bottom good when I’m done?” “No, baby, the other. About what you are.” I look deep into her rich brown eyes and she look into mine. Law, she got old-soul eyes, like she done lived a thousand years. And I swear I see, down inside, the woman she gone grow up to be. A flash from the future. She is tall and straight. She is proud. She got a better haircut. And she is remembering the words I put in her head. Remembering as a full grown woman. And then she say it, just like I need her to. “You is kind,” she say, “you is smart. You is important.

The flexible are preserved unbroken. The bent become straight. The empty are filled. The exhausted become renewed. The poor are enriched. The rich are confounded. Therefore the sage embraces the one. Because he doesn't display himself, people can see his light. Because he has nothing to prove, people can trust his words. Because he doesn't know who he is, people recognize themselves in him. Because he has no goal in mind, everything he does succeeds. The old saying that the flexible are preserved unbroken is surely right! If you have truely attained wholeness, everything will flock to you.

I have one final promise to make to you, one I hope I will never break. I promise to live, richly and shamelessly and with my arms wide open to the world. If there was any part left of you at the end that wished our our great happiness, that truly wanted what was best for us, I think it would be pleased to hear me say it. I do not know if I have justified my choice to you, but I think I have justified it to myself, and that has brought me peace enough.

Cracking his knuckles, Cary dramatically prepared to open his fortune cookie. “Let’s see. Will I be rich? Famous? About to meet Mr. or Ms. Tall, Dark, and Tasty? Traveling to distant lands? What’d you guys get?” “Mine’s lame,” I said. “In the end all things will be known. Duh. I didn’t need a fortune to figure that out.” Gideon opened his and read, “Prosperity will knock on your door soon.” I snorted. Cary shot me a look. “I know, right? You snatched someone else’s cookie, Cross.” “He better not be anywhere near someone else’s cookie,” I said dryly. Reaching over, Gideon plucked half of mine out of my fingers. “Don’t worry, angel. Your cookie is the only one I want.” He popped it in his mouth with a wink. “Gag,” Cary muttered. “Get a room.” He cracked his fortune with a flourish, and then scowled. “What the fuck?” I leaned forward. “What’s it say?” “Confucius say,” Gideon ad-libbed, “man with hand in pocket feel cocky all day.” Cary threw half his cookie at Gideon, who caught it deftly and grinned. “Give me that.” I snatched the fortune out from between Cary’s fingers and read it. Then laughed. “Fuck you, Eva.” “Well?” Gideon prodded. “Pick another cookie.” Gideon smiled. “Pwned by a fortune.” Cary threw the other half of his cookie.

People would say that it's impossible to have a private pool in the city, unless you were some sort of rich mogul and had it on the roof of your penthouse or something. But it's not illegal to have a really clean dumpster, and if you want to fill it with water, and if you want to get in it... well, that's your prerogative. People always say they can't do things, that they're impossible. They just haven't been creative enough. This pool is a triumph of imagination. That's how you win at life, Gin. You have to imagine your way through. Never say something can't be done. There's always a solution, even if it's weird.

..there is nothing worse than the feeling that no one cares whether we exist or not, that no one is interested in what we have to say about life, and that the world can continue turning without our awkward presence. I began to imagine how many millions of people were, at that moment, feeling utterly useless and wretched—however rich, charming, and delightful they might be—because they were alone that night, as they were yesterday, and as they might well be tomorrow.

Let me put it this way: You cannot live in the world without being in pain, spiritual and physical pain. We have developed mechanisms to deal with these pains, to overcome them somehow. Therapy, religion and spirituality, relationships, material success. All this can work, but also become a problem itself. The pursuit of happiness has even been put into the American constitution a couple centuries ago. Today we're so rich, we own much more than we need, we have liberties unknown before, even though they are endangered in the current political climate in the US - and we forget how wonderful it nevertheless is, compared to most other political and economic systems. We have a saying that goes: Give a man enough rope and he hangs himself.

All this is simply to say that all life is interrelated. We are caught in an inescapable network of mutuality; tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. As long as there is poverty in this world, no man can be totally rich even if he has a billion dollars. As long as diseases are rampant and millions of people cannot expect to live more than twenty or thirty years, no man can be totally healthy, even if he just got a clean bill of health from the finest clinic in America. Strangely enough, I can never be what I ought to be until you are what you ought to be. You can never be what you ought to be until I am what I ought to be.

One of those realizations was this: that life itself is a form of suffering. The rich suffer because of their riches. The poor suffer because of their poverty. People without a family suffer because they have no family. People with a family suffer because of their family. People who pursue worldly pleasures suffer because of their worldly pleasures. People who abstain from worldly pleasures suffer because of their abstention. This isn’t to say that all suffering is equal. Some suffering is certainly more painful than other suffering. But we all must suffer nonetheless.

What gets me most about these people, Daddy, isn't how ignorant they are, or how much they drink. It's the way they have of thinking that everything nice in the world is a gift to the poor people from them or their ancestors. The first afternoon I was here, Mrs. Buntline made me come out on the back porch and look at the sunset. So I did, and I said I liked it very much, but she kept waiting for me to say something else. I couldn't think of what I was supposed to say, so I said what seemed like a dumb thing. "Thank you very much," I said. That is exactly what she was waiting for. "You're entirely welcome," she said. I have since thanked her for the ocean, the moon, the stars in the sky, and the United States Constitution.

with the night falling we are saying thank you we are stopping on the bridge to bow from the railings we are running out of the glass rooms with our mouths full of food to look at the sky and say thank you we are standing by the water looking out in different directions back from a series of hospitals back from a mugging after funerals we are saying thank you after the news of the dead whether or not we knew them we are saying thank you in a culture up to its chin in shame living in the stench it has chosen we are saying thank you over telephones we are saying thank you in doorways and in the backs of cars and in elevators remembering wars and the police at the back door and the beatings on stairs we are saying thank you in the banks that use us we are saying thank you with the crooks in office with the rich and fashionable unchanged we go on saying thank you thank you with the animals dying around us our lost feelings we are saying thank you with the forests falling faster than the minutes of our lives we are saying thank you with the words going out like cells of a brain with the cities growing over us like the earth we are saying thank you faster and faster with nobody listening we are saying thank you we are saying thank you and waving dark though it is

I say no wealth is worth my life! Not all they claim was stored in the depths of Troy, that city built on riches, in the old days of peace before the sons of Achaea came- not all the gold held fast in the Archer's rocky vaults, in Phoebus Apollo's house on Pytho's sheer cliffs! Cattle and fat sheep can all be had for the raiding, tripods all for the trading, and tawny-headed stallions. But a man's life breath cannot come back again- no raiders in force, no trading brings it back, once it slips through a man's clenched teeth. Mother tells me, the immortal goddess Thetis with her glistening feet, that two fates bear me on to the day of death. If I hold out here and I lay siege to Troy, my journey home is gone, but my glory never dies. If I voyage back to the fatherland I love, my pride, my glory dies... true, but the life that's left me will be long, the stroke of death will not come on me quickly.

The thoughtless, the ignorant, and indolent, seeing only the apparent effects of things and not the things themselves, talk of law, of fortune, and chance. Seeing a man grow rich, they say, "How lucky is!" Observing another become intellectual they exclaim, "How highly favored he is!" And noting the saintly character and wide influence of another, they remark, "How chance aids him at every turn!" They don't see the trials and failures and the struggles which these men have voluntarily encountered in order to gain their experience; have no knowledge of the sacrifices they have made, of the undaunted efforts they have put forth, of the faith they have exercised, that they might overcome the apparently insurmountable, and realize the vision of their heart. They do not know the darkness and the heart aches; they only see the light and the Joy, and they call it “luck”; do not see the longing arduous journey, but only behold the pleasant goal, and call it "good fortune"; do not understand the process, but only perceive the result, and call it “chance”.

Wylan’s grin broadened. His brow lifted. If that wasn’t an invitation … “Well, hell,” Jesper muttered. He closed the distance between them and took Wylan’s face in his hands. He moved slowly, deliberately, kept the kiss quiet, the barest brush of his lips, giving Wylan the chance to pull away if he wanted to. But he didn’t. He drew closer. (...) He pulled back, dropped his hands, feeling unspeakably awkward. What did you say after a terrible kiss? He’d never had cause to wonder. That was when he saw Kuwei standing in the doorway, mouth open, eyes wide and shocked. “What?” Jesper asked. “Do the Shu not kiss before noon?” “I wouldn’t know,” Kuwei said sourly. Not Kuwei. “Oh, Saints,” Jesper groaned. That wasn’t Kuwei in the doorway. It was Wylan Van Eck, budding demolitions expert and wayward rich kid. And that meant he’d just kissed … The real Kuwei plunked that same listless note on the piano, grinning shamelessly up at him through thick black lashes.

A mother's body remembers her babies--the folds of soft flesh, the softly furred scalp against her nose. Each child has its own entreaties to body and soul. It's the last one, though, that overtakes you. I can't dare say I loved the others less, but my first three were all babies at once, and motherhood dismayed me entirely. . . . That's how it is with the firstborn, no matter what kind of mother you are--rich, poor, frazzled half to death or sweetly content. A first child is your own best food forward, and how you do cheer those little feet as they strike out. You examine every turn of flesh for precocity, and crow it to the world. But the last one: the baby who trails her scent like a flag of surrender through your life when there will be no more coming after--oh, that's love by a different name. She is the babe you hold in your arms for an hour after she's gone to sleep. If you put her down in the crib, she might wake up changed and fly away. So instead you rock by the window, drinking the light from her skin, breathing her exhaled dreams. Your heart bays to the double crescent moons of closed lashes on her cheeks. She's the one you can't put down.

Remember, anoretics do eat. We have systems of eating that develop almost unconsciously. By the time we realize we´ve been running our lives with an iron system of numbers and rules, the system has begun to rule us. They are systems of Safe Foods, foods not imbued, or less imbued, with monsters and devils and dangers. These are usually “pure” foods, less likely to taint the soul with such sins as fat, or sugar, or an excess of calories. Consider the advertisements for food, the religious lexicon of eating: “sinfully rich,” intones the silky voice announcer, “indulge yourself,” she says, “guilt-free.” Not complex foods that would send the mind spinning in a tornado of possible pitfalls contained in a given food – a possible miscalculation of calories, a loss of certainty about your control over chaos, your control over self. The horrible possibility that you are taking more than you deserve.

Many years ago I was so innocent I still considered it possible that we could become the humane and reasonable America so many members of my generation used to dream of. We dreamed of such an America during the Great Depression, when there were no jobs. And then we fought and often died for that dream during the Second World War, when there was no peace. But I know now that there is not a chance in hell of America becoming humane and reasonable. Because power corrupts us, and absolute power corrupts us absolutely. Human beings are chimpanzees who get crazy drunk on power. By saying that our leaders are power-drunk chimpanzees, am I in danger of wrecking the morale of our soldiers fighting and dying in the Middle East? Their morale, like so many lifeless bodies, is already shot to pieces. They are being treated, as I never was, like toys a rich kid got for Christmas.

But then I realized, they weren't calling out for their own mothers. Not those weak women, those victims. Drug addicts, shopaholics, cookie bakers. They didn't mean the women who let them down, who failed to help them into womanhood, women who let their boyfriends run a train on them. Bingers, purgers, women smiling into mirrors, women in girdles, women on barstools. Not those women with their complaints and their magazines, controlling women, women who asked, what's in in for me? Not the women watching TV while they made dinner, women who dyed their hair blond behind closed doors trying to look twenty-three. They didn't mean the mothers washing dishes wishing they'd never married, the ones in the ER, saying they fell down the stairs, not the ones in prison saying lonliness is the human condition, get used to it. The wanted the real mother, the blood mother, the great womb, mother of fierce compassion, a woman large enough to hold all the pain, to carry it away. What we needed was someone who bled, someone deep and rich as a field, a wide-hipped mother, awesome, immense, women like huge soft couches, mothers coursing with blood, mothers big enough, wide enough for us to hid in, to sink down to the bottom of, mothers who would breathe for us when we could not breathe anymore, who would fight for us, who would kill for us, die for us.

There is a love that equals in its power the love of man for woman and reaches inwards as deeply. It is the love of a man or a woman for their world. For the world of their center where their lives burn genuinely and with a free flame. The love of the diver for his world of wavering light. His world of pearls and tendrils and his breath at his breast. Born as a plunger into the deeps he is at one with every swarm of lime-green fish, with every colored sponge. As he holds himself to the ocean's faery floor, one hand clasped to a bedded whale's rib, he is complete and infinite. Pulse, power and universe sway in his body. He is in love. The love of the painter standing alone and staring, staring at the great colored surface he is making. Standing with him in the room the rearing canvas stares back with tentative shapes halted in their growth, moving in a new rhythm from floor to ceiling. The twisted tubes, the fresh paint squeezed and smeared across the dry on his palette. The dust beneath the easel. The paint has edged along the brushes' handles. The white light in a northern sky is silent. The window gapes as he inhales his world. His world: a rented room, and turpentine. He moves towards his half-born. He is in Love. The rich soil crumbles through the yeoman's fingers. As the pearl diver murmurs, 'I am home' as he moves dimly in strange water-lights, and as the painter mutters, 'I am me' on his lone raft of floorboards, so the slow landsman on his acre'd marl - says with dark Fuchsia on her twisting staircase, 'I am home.

Only a rich cunt can save me now,' he says with an air of utmost weariness. 'One gets tired of chasing after new cunts all the time. It gets mechanical. The trouble is, you see, I can't fall in love. I'm too much of an egoist. Women only help me to dream, that's all. It's a vice, like drink or opium. I've got to have a new one every day; if I don't I get morbid. I think too much. Sometimes I'm amazed at myself, how quick I pull it off — and how little it really means. I do it automatically like. Sometimes I'm not thinking about a woman at all, but suddenly I notice a woman looking at me and then, bango! it starts all over again. Before I know what I'm doing I've got her up to the room. I don't even remember what I say to them. I bring them up to the room, give them a pat on the ass, and before I know what it's all about it's over. It's like a dream.... Do you know what I mean?

But Gemma, you could change the world." "That should take far more than my power," I say. "True. But change needn't happen all at once. It can be small gestures." "Moments. Do you understand?" He's looking at me differently now, though I cannot say how. I only know I need to look away... We pass by the pools, where the mud larks sift. And for only a few seconds, I let the magic loose again. "Oi! By all the saints!" a boy cries from the river. "Gone off the dock?" an old woman calls. The mud larks break into cackles. "'S not a rock!" he shouts. He races out of the fog, cradling something in his palm. Curiosity gets the better of the others. They crowd about trying to see. In his palm is a smattering of rubies. "We're rich mates! It's a hot bath and a full belly for every one of us!" Kartik eyes me suspiciously. "That was a strange stroke of good fortune." "Yes it was." "I don't suppose that was your doing." "I'm not sure I don't know what you mean," I say. And that is how change happens. One gesture. One person. One moment at a time.

It is worth saying something about the social position of beggars, for when one has consorted with them, and found that they are ordinary human beings, one cannot help being struck by the curious attitude that society takes towards them. People seem to feel that there is some essential difference between beggars and ordinary 'working' men. They are a race apart--outcasts, like criminals and prostitutes. Working men 'work', beggars do not 'work'; they are parasites, worthless in their very nature. It is taken for granted that a beggar does not 'earn' his living, as a bricklayer or a literary critic 'earns' his. He is a mere social excrescence, tolerated because we live in a humane age, but essentially despicable. Yet if one looks closely one sees that there is no ESSENTIAL difference between a beggar's livelihood and that of numberless respectable people. Beggars do not work, it is said; but, then, what is WORK? A navvy works by swinging a pick. An accountant works by adding up figures. A beggar works by standing out of doors in all weathers and getting varicose veins, chronic bronchitis, etc. It is a trade like any other; quite useless, of course--but, then, many reputable trades are quite useless. And as a social type a beggar compares well with scores of others. He is honest compared with the sellers of most patent medicines, high-minded compared with a Sunday newspaper proprietor, amiable compared with a hire-purchase tout--in short, a parasite, but a fairly harmless parasite. He seldom extracts more than a bare living from the community, and, what should justify him according to our ethical ideas, he pays for it over and over in suffering. I do not think there is anything about a beggar that sets him in a different class from other people, or gives most modern men the right to despise him. Then the question arises, Why are beggars despised?--for they are despised, universally. I believe it is for the simple reason that they fail to earn a decent living. In practice nobody cares whether work is useful or useless, productive or parasitic; the sole thing demanded is that it shall be profitable. In all the modem talk about energy, efficiency, social service and the rest of it, what meaning is there except 'Get money, get it legally, and get a lot of it'? Money has become the grand test of virtue. By this test beggars fail, and for this they are despised. If one could earn even ten pounds a week at begging, it would become a respectable profession immediately. A beggar, looked at realistically, is simply a businessman, getting his living, like other businessmen, in the way that comes to hand. He has not, more than most modem people, sold his honour; he has merely made the mistake of choosing a trade at which it is impossible to grow rich.

What's the problem Earthman?" said Zaphod, now transferring his attention to the animal's enormous rump. "I just don't want to eat an animal that's standing here inviting me to," said Arthur, "it's heartless." "Better than eating an animal that doesn't want to be eaten," said Zaphod. "That's not the point," Arthur protested. Then he thought about it for a moment. "Alright," he said, "maybe it is the point. I don't care, I'm not going to think about it now. I'll just ... er ..." The Universe raged about him in its death throes. "I think I'll just have a green salad," he muttered. "May I urge you to consider my liver?" asked the animal, "it must be very rich and tender by now, I've been force-feeding myself for months." "A green salad," said Arthur emphatically. "A green salad?" said the animal, rolling his eyes disapprovingly at Arthur. "Are you going to tell me," said Arthur, "that I shouldn't have green salad?" "Well," said the animal, "I know many vegetables that are very clear on that point. Which is why it was eventually decided to cut through the whole tangled problem and breed an animal that actually wanted to be eaten and was capable of saying so clearly and distinctly. And here I am." It managed a very slight bow. "Glass of water please," said Arthur.

At last, Sturmhond straightened the lapels of his teal frock coat and said, “Well, Brekker, it’s obvious you only deal in half-truths and outright lies, so you’re clearly the man for the job.” “There’s just one thing,” said Kaz, studying the privateer’s broken nose and ruddy hair. “Before we join hands and jump off a cliff together, I want to know exactly who I’m running with.” Sturmhond lifted a brow. “We haven’t been on a road trip or exchanged clothes, but I think our introductions were civilized enough.” “Who are you really, privateer?” “Is this an existential question?” “No proper thief talks the way you do.” “How narrow-minded of you.” “I know the look of a rich man’s son, and I don’t believe a king would send an ordinary privateer to handle business this sensitive.” “Ordinary,” scoffed Sturmhond. “Are you so schooled in politics?” “I know my way around a deal. Who are you? We get the truth or my crew walks.” “Are you so sure that would be possible, Brekker? I know your plans now. I’m accompanied by two of the world’s most legendary Grisha, and I’m not too bad in a fight either.” “And I’m the canal rat who brought Kuwei Yul-Bo out of the Ice Court alive. Let me know how you like your chances.” His crew didn’t have clothes or titles to rival the Ravkans, but Kaz knew where he’d put his money if he had any left. Sturmhond clasped his hands behind his back, and Kaz saw the barest shift in his demeanor. His eyes lost their bemused gleam and took on a surprising weight. No ordinary privateer at all. “Let us say,” said Sturmhond, gaze trained on the Ketterdam street below, “hypothetically, of course, that the Ravkan king has intelligence networks that reach deep within Kerch, Fjerda, and the Shu Han, and that he knows exactly how important Kuwei Yul-Bo could be to the future of his country. Let us say that king would trust no one to negotiate such matters but himself, but that he also knows just how dangerous it is to travel under his own name when his country is in turmoil, when he has no heir and the Lantsov succession is in no way secured.” “So hypothetically,” Kaz said, “you might be addressed as Your Highness.

A zealous man in religion is pre-eminently a man of one thing. It is not enough to say that he is earnest, hearty, uncompromising, thorough-going, whole-hearted, fervent in spirit. He sees one thing, he cares for one thing, he lives for one thing, he is swallowed-up in one thing — and that one thing is to please God. Whether he lives — or whether he dies; whether he has health — or whether he has sickness; whether he is rich — or whether he is poor; whether he pleases man — or whether he gives offence; whether he is thought wise — or whether he is thought foolish; whether he gets blame — or whether he gets praise; whether he gets honor, or whether he gets shame — for all this the zealous man cares nothing at all. He burns for one thing — and that one thing is to please God, and to advance God's glory. If he is consumed in the very burning — he is content. He feels that, like a lamp, he is made to burn, and if consumed in burning — he has but done the work for which God appointed him. Such a one will always find a sphere for his zeal. If he cannot preach, and work, and give money — he will cry, and sigh, and pray. Yes, if he is only a pauper, on a perpetual bed of sickness — he will make the wheels of sin around him drive heavily, by continually interceding against it. If he cannot fight in the valley with Joshua — then he will do the prayer-work of Moses, Aaron, and Hur, on the hill. (Exod. 17:9-13.) If he is cut off from working himself — he will give the Lord no rest until help is raised up from another quarter, and the work is done. This is what I mean when I speak of "zeal" in religion.

The Aristocrat The Devil is a gentleman, and asks you down to stay At his little place at What'sitsname (it isn't far away). They say the sport is splendid; there is always something new, And fairy scenes, and fearful feats that none but he can do; He can shoot the feathered cherubs if they fly on the estate, Or fish for Father Neptune with the mermaids for a bait; He scaled amid the staggering stars that precipice, the sky, And blew his trumpet above heaven, and got by mastery The starry crown of God Himself, and shoved it on the shelf; But the Devil is a gentleman, and doesn't brag himself. O blind your eyes and break your heart and hack your hand away, And lose your love and shave your head; but do not go to stay At the little place in What'sitsname where folks are rich and clever; The golden and the goodly house, where things grow worse for ever; There are things you need not know of, though you live and die in vain, There are souls more sick of pleasure than you are sick of pain; There is a game of April Fool that's played behind its door, Where the fool remains for ever and the April comes no more, Where the splendour of the daylight grows drearier than the dark, And life droops like a vulture that once was such a lark: And that is the Blue Devil that once was the Blue Bird; For the Devil is a gentleman, and doesn't keep his word.

The problem is, it's just not enough to live according to the rules. Sure, you manage to live according to the rules. Sometimes it's tight, extremely tight, but on the whole you manage it. Your tax papers are up to date. Your bills paid on time. You never go out without your identity card (and the special little wallet for your Visa!). Yet you haven’t any friends. The rules are complex, multiform. There’s the shopping that needs doing out of working hours, the automatic dispensers where money has to be got (and where you so often have to wait). Above all there are the different payments you must make to the organizations that run different aspects of your life. You can fall ill into the bargain, which involves costs, and more formalities. Nevertheless, some free time remains. What’s to be done? How do you use your time? In dedicating yourself to helping people? But basically other people don’t interest you. Listening to records? That used to be a solution, but as the years go by you have to say that music moves you less and less. Taken in its widest sense, a spot of do-it-yourself can be a way out. But the fact is that nothing can halt the ever-increasing recurrence of those moments when your total isolation, the sensation of an all-consuming emptiness, the foreboding that your existence is nearing a painful and definitive end all combine to plunge you into a state of real suffering. And yet you haven’t always wanted to die. You have had a life. There have been moments when you were having a life. Of course you don't remember too much about it; but there are photographs to prove it. This was probably happening round about the time of your adolescence, or just after. How great your appetite for life was, then! Existence seemed so rich in new possibilities. You might become a pop singer, go off to Venezuela. More surprising still, you have had a childhood. Observe, now, a child of seven, playing with his little soldiers on the living room carpet. I want you to observe him closely. Since the divorce he no longer has a father. Only rarely does he see his mother, who occupies an important post in a cosmetics firm. And yet he plays with his little soldiers and the interest he takes in these representations of the world and of war seems very keen. He already lacks a bit of affection, that's for sure, but what an air he has of being interested in the world! You too, you took an interest in the world. That was long ago. I want you to cast your mind back to then. The domain of the rules was no longer enough for you; you were unable to live any longer in the domain of the rules; so you had to enter into the domain of the struggle. I ask you to go back to that precise moment. It was long ago, no? Cast your mind back: the water was cold.

The authoritarian system we live under is set to benefit a tiny minority — an all-powerful elite gets obscenely rich, while billions are cheated out of realizing their true potential. But the system is rotten. It's ripe for collapse. It's the duty of every revolutionary — everyone of us — to hasten that collapse... It's not a crime to fight injustice... The system's conditioned us — hypnotized nearly everybody into accepting that life has to be the way it is. We're hypnotized into believing war is natural — famine is natural — crime is natural... but they're not. They're products of the system and its all-consuming greed! People have become robots — zombies — too busy scrambling for day-to-day existence to be able to see they're really victims. It's up to us to open their eyes. From cradle to grave, we're taught — indoctrinated! — that happiness depends on always getting more. Buy — throw away — buy more! Doesn't matter if we destroy the planet on the way! Politicians say they can fix the world's problems. Just give them more power. Religions say do more of what they order and you'll be happy — but only after you're dead! They've been making the same hollow promises for thousands of years, and we, the people — the sheep — have listened. But it's time to wake up and smell the coffee — the days of external authority and force-backed power are numbered... that's the way the system is set up! A sham democracy that acts as a front for the elite's ambitions... It doesn't have to be like that. We can change it!

I like to live always at the beginnings of life, not at their end. We all lose some of our faith under the oppression of mad leaders, insane history, pathologic cruelties of daily life. I am by nature always beginning and believing and so I find your company more fruitful than that of, say, Edmund Wilson, who asserts his opinions, beliefs, and knowledge as the ultimate verity. Older people fall into rigid patterns. Curiosity, risk, exploration are forgotten by them. You have not yet discovered that you have a lot to give, and that the more you give the more riches you will find in yourself. It amazed me that you felt that each time you write a story you gave away one of your dreams and you felt the poorer for it. But then you have not thought that this dream is planted in others, others begin to live it too, it is shared, it is the beginning of friendship and love. […] You must not fear, hold back, count or be a miser with your thoughts and feelings. It is also true that creation comes from an overflow, so you have to learn to intake, to imbibe, to nourish yourself and not be afraid of fullness. The fullness is like a tidal wave which then carries you, sweeps you into experience and into writing. Permit yourself to flow and overflow, allow for the rise in temperature, all the expansions and intensifications. Something is always born of excess: great art was born of great terrors, great loneliness, great inhibitions, instabilities, and it always balances them. If it seems to you that I move in a world of certitudes, you, par contre, must benefit from the great privilege of youth, which is that you move in a world of mysteries. But both must be ruled by faith.

I can’t quite shake this feeling that we live in a world gone wrong, that there are all these feelings you’re not supposed to have because there’s no reason to anymore. But still they’re there, stuck somewhere, a flaw that evolution hasn’t managed to eliminate yet. I want so badly to feel bad about getting pregnant. But I can’t, don’t dare to. Just like I didn’t dare tell Jack that I was falling in love with him, wanting to be a modern woman who’s supposed to be able to handle the casual nature of these kinds of relationships. I’m never supposed to say, to Jack or anyone else, ‘What makes you think I’m so rich that you can steal my heart and it won’t mean a thing?’ Sometimes I think that I was forced to withdraw into depression, because it was the only rightful protest I could throw in the face of a world that said it was all right for people to come and go as they please, that there were simply no real obligations left. Deceit and treachery in both romantic and political relationships is nothing new, but at one time, it was bad, callous, and cold to hurt somebody. Now it’s just the way things go, part of the growth process. Really nothing is surprising. After a while, meaning and implication detach themselves from everything. If one can be a father and assume no obligations, it follows that one can be a boyfriend and do nothing at all. Pretty soon you can add friend, acquaintance, co-worker, and just about anyone else to the long list of people who seem to be part of your life, though there is no code of conduct that they must adhere to. Pretty soon, it seems unreasonable to be bothered or outraged by much of anything because, well, what did you expect?

Do not despise your inner world. That is the first and most general piece of advice I would offer… Our society is very outward-looking, very taken up with the latest new object, the latest piece of gossip, the latest opportunity for self-assertion and status. But we all begin our lives as helpless babies, dependent on others for comfort, food, and survival itself. And even though we develop a degree of mastery and independence, we always remain alarmingly weak and incomplete, dependent on others and on an uncertain world for whatever we are able to achieve. As we grow, we all develop a wide range of emotions responding to this predicament: fear that bad things will happen and that we will be powerless to ward them off; love for those who help and support us; grief when a loved one is lost; hope for good things in the future; anger when someone else damages something we care about. Our emotional life maps our incompleteness: A creature without any needs would never have reasons for fear, or grief, or hope, or anger. But for that very reason we are often ashamed of our emotions, and of the relations of need and dependency bound up with them. Perhaps males, in our society, are especially likely to be ashamed of being incomplete and dependent, because a dominant image of masculinity tells them that they should be self-sufficient and dominant. So people flee from their inner world of feeling, and from articulate mastery of their own emotional experiences. The current psychological literature on the life of boys in America indicates that a large proportion of boys are quite unable to talk about how they feel and how others feel — because they have learned to be ashamed of feelings and needs, and to push them underground. But that means that they don’t know how to deal with their own emotions, or to communicate them to others. When they are frightened, they don’t know how to say it, or even to become fully aware of it. Often they turn their own fear into aggression. Often, too, this lack of a rich inner life catapults them into depression in later life. We are all going to encounter illness, loss, and aging, and we’re not well prepared for these inevitable events by a culture that directs us to think of externals only, and to measure ourselves in terms of our possessions of externals. What is the remedy of these ills? A kind of self-love that does not shrink from the needy and incomplete parts of the self, but accepts those with interest and curiosity, and tries to develop a language with which to talk about needs and feelings. Storytelling plays a big role in the process of development. As we tell stories about the lives of others, we learn how to imagine what another creature might feel in response to various events. At the same time, we identify with the other creature and learn something about ourselves. As we grow older, we encounter more and more complex stories — in literature, film, visual art, music — that give us a richer and more subtle grasp of human emotions and of our own inner world. So my second piece of advice, closely related to the first, is: Read a lot of stories, listen to a lot of music, and think about what the stories you encounter mean for your own life and lives of those you love. In that way, you will not be alone with an empty self; you will have a newly rich life with yourself, and enhanced possibilities of real communication with others.

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

Ridin'" [Lana Del Rey] I want to be your object, of your affection Give me all your time, touch, money, and attention [Lana Del Rey] I want to be your object, of your affection Give me all your time, touch, money, and attention Pick me up after school, you can be my baby Maybe we could go somewhere, get a little crazy He’s rich and I’m wishin’, um, he could be my Mister Yum Delicious to the maximum, chew him up like bubble gum Mama’s pretty party favor, he says I’m his favorite flavor [Hook] Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh [Lana Del Rey] You say that I am flawless, true perfection So give me all your drugs, props, money, and connections Pick me up after school, actin’ kinda shady You’re the coolest kid in town, I’m your little lady Your sick and I’m kissin’ him, magical musician, how I’m Drivin’ at the cinema, lovin’ him and lickin’ him He’s my love, the life saver Don’t step on my bad behavior Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh [A$AP Rocky] Swervin’, swervin’, gettin’ all them dimes Tell her I be doin’, I be swaggin’ to my prime This ain’t all the time, it happens all the time That’s a big contradiction, get your money on your mind What, what, tell her I be on a chase Chasin’ for that paper and you see me on that race What, what, tell her I be goin’ first I be gon’ first and they put me in a herse, oh One big room, full of bad bitches, no One big room and it’s full of mad bitches Lana, Lana, tell them what it is Tell ‘em that you doin’ it, you mean to do it big I said, one big room, full of bad bitches, no it’s One big room and it’s full of mad bitches, I said Lana, Lana, tell them what it is Tell ‘em when you do it that you only do it big Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh Uh, uh, catch me ridin’ like a bitch Got the six forty-five, catch me ridin’ with my bitch Uh, long hair, Lana, that’s my bitch Uh, You can tell by the swagger and the lips, uh

Here one comes upon an all-important English trait: the respect for constituitionalism and legality, the belief in 'the law' as something above the state and above the individual, something which is cruel and stupid, of course, but at any rate incorruptible. It is not that anyone imagines the law to be just. Everyone knows that there is one law for the rich and another for the poor. But no one accepts the implications of this, everyone takes for granted that the law, such as it is, will be respected, and feels a sense of outrage when it is not. Remarks like 'They can't run me in; I haven't done anything wrong', or 'They can't do that; it's against the law', are part of the atmosphere of England. The professed enemies of society have this feeling as strongly as anyone else. One sees it in prison-books like Wilfred Macartney's Walls Have Mouths or Jim Phelan's Jail Journey, in the solemn idiocies that take places at the trials of conscientious objectors, in letters to the papers from eminent Marxist professors, pointing out that this or that is a 'miscarriage of British justice'. Everyone believes in his heart that the law can be, ought to be, and, on the whole, will be impartially administered. The totalitarian idea that there is no such thing as law, there is only power, has never taken root. Even the intelligentsia have only accepted it in theory. An illusion can become a half-truth, a mask can alter the expression of a face. The familiar arguments to the effect that democracy is 'just the same as' or 'just as bad as' totalitarianism never take account of this fact. All such arguments boil down to saying that half a loaf is the same as no bread. In England such concepts as justice, liberty and objective truth are still believed in. They may be illusions, but they are powerful illusions. The belief in them influences conduct,national life is different because of them. In proof of which, look about you. Where are the rubber truncheons, where is the caster oil? The sword is still in the scabbard, and while it stays corruption cannot go beyond a certain point. The English electoral system, for instance, is an all but open fraud. In a dozen obvious ways it is gerrymandered in the interest of the moneyed class. But until some deep change has occurred in the public mind, it cannot become completely corrupt. You do not arrive at the polling booth to find men with revolvers telling you which way to vote, nor are the votes miscounted, nor is there any direct bribery. Even hypocrisy is powerful safeguard. The hanging judge, that evil old man in scarlet robe and horse-hair wig,whom nothing short of dynamite will ever teach what century he is living in, but who will at any rate interpret the law according to the books and will in no circumstances take a money bribe,is one of the symbolic figures of England. He is a symbol of the strange mixture of reality and illusion, democracy and privilege, humbug and decency, the subtle network of compromises, by which the nation keeps itself in its familiar shape.

The essence of meditation practice in Dzogchen is encapsulated by these four points: ▪ When one past thought has ceased and a future thought has not yet risen, in that gap, in between, isn’t there a consciousness of the present moment; fresh, virgin, unaltered by even a hair’s breadth of a concept, a luminous, naked awareness? Well, that is what Rigpa is! ▪ Yet it doesn’t stay in that state forever, because another thought suddenly arises, doesn’t it? This is the self-radiance of that Rigpa. ▪ However, if you do not recognize this thought for what it really is, the very instant it arises, then it will turn into just another ordinary thought, as before. This is called the “chain of delusion,” and is the root of samsara. ▪ If you are able to recognize the true nature of the thought as soon as it arises, and leave it alone without any follow-up, then whatever thoughts arise all automatically dissolve back into the vast expanse of Rigpa and are liberated. Clearly this takes a lifetime of practice to understand and realize the full richness and majesty of these four profound yet simple points, and here I can only give you a taste of the vastness of what is meditation in Dzogchen. … Dzogchen meditation is subtly powerful in dealing with the arisings of the mind, and has a unique perspective on them. All the risings are seen in their true nature, not as separate from Rigpa, and not as antagonistic to it, but actually as none other–and this is very important–than its “self-radiance,” the manifestation of its very energy. Say you find yourself in a deep state of stillness; often it does not last very long and a thought or a movement always arises, like a wave in the ocean.  Don’t reject the movement or particulary embrace the stillness, but continue the flow of your pure presence. The pervasive, peaceful state of your meditation is the Rigpa itself, and all risings are none other than this Rigpa’s self-radiance. This is the heart and the basis of Dzogchen practice. One way to imagine this is as if you were riding on the sun’s rays back to the sun: …. Of couse there are rough as well as gentle waves in the ocean; strong emotions come, like anger, desire, jealousy. The real practitioner recognizes them not as a disturbance or obstacle, but as a great opportunity. The fact that you react to arisings such as these with habitual tendencies of attachment and aversion is a sign not only that you are distracted, but also that you do not have the recognition and have lost the ground of Rigpa. To react to emotions in this way empowers them and binds us even tighter in the chains of delusion. The great secret of Dzogchen is to see right through them as soon as they arise, to what they really are: the vivid and electric manifestation of the energy of Rigpa itself. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean. The practitioner discovers–and this is a revolutionary insight, whose subtlety and power cannot be overestimated–that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa. The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.