Richard Ii Quotes

I wasted time, and now doth time waste me; For now hath time made me his numbering clock: My thoughts are minutes; and with sighs they jar Their watches on unto mine eyes, the outward watch, Whereto my finger, like a dial's point, Is pointing still, in cleansing them from tears. Now sir, the sound that tells what hour it is Are clamorous groans, which strike upon my heart, Which is the bell: so sighs and tears and groans Show minutes, times, and hours.

You may my glories and my state depose, But not my griefs; still am I king of those.

Woe, destruction, ruin, and decay; the worst is death and death will have his day.

Let's talk of graves, of worms, and epitaphs; Make dust our paper and with rainy eyes Write sorrow on the bosom of the earth, Let's choose executors and talk of wills

For God's sake, let us sit upon the ground And tell sad stories of the death of kings; How some have been deposed; some slain in war, Some haunted by the ghosts they have deposed; Some poison'd by their wives: some sleeping kill'd; All murder'd: for within the hollow crown That rounds the mortal temples of a king Keeps Death his court and there the antic sits, Scoffing his state and grinning at his pomp, Allowing him a breath, a little scene, To monarchize, be fear'd and kill with looks, Infusing him with self and vain conceit, As if this flesh which walls about our life, Were brass impregnable, and humour'd thus Comes at the last and with a little pin Bores through his castle wall, and farewell king!

Darwinism by itself did not produce the Holocaust, but without Darwinism... neither Hitler nor his Nazi followers would have had the necessary scientific underpinnings to convince themselves and their collaborators that one of the worlds greatest atrocities was really morally praiseworthy.

Keep time! How sour sweet music is when time is broke and no proportion kept! So is it in the music of men's lives. I wasted time and now doth time waste me.

Mine honor is my life; both grow in one. Take honor from me, and my life is done.

My dear dear lord, The purest treasure mortal times afford Is spotless reputation: that away, Men are but gilded loam or painted clay. A jewel in a ten-times-barr'd-up chest Is a bold spirit in a loyal breast. Mine honour is my life; both grow in one: Take honour from me, and my life is done: Then, dear my liege, mine honour let me try; In that I live and for that will I die.

This royal throne of kings, this scepter’d isle, This earth of majesty, this seat of Mars, This other Eden, demi-paradise, This fortress built by Nature for herself Against infection and the hand of war, This happy breed of men, this little world, This precious stone set in the silver sea, Which serves it in the office of a wall Or as a moat defensive to a house, Against the envy of less happier lands, This blessed plot, this earth, this realm, this England, This nurse, this teeming womb of royal kings, Fear’d by their breed and famous by their birth, Renowned for their deeds as far from home, For Christian service and true chivalry, As is the sepulchre in stubborn Jewry Of the world’s ransom, blessed Mary’s Son, This land of such dear souls, this dear dear land, Dear for her reputation through the world, Is now leased out, I die pronouncing it, Like to a tenement or pelting farm: England, bound in with the triumphant sea, Whose rocky shore beats back the envious siege Of watery Neptune, is now bound in with shame, With inky blots and rotten parchment bonds: That England, that was wont to conquer others, Hath made a shameful conquest of itself. Ah, would the scandal vanish with my life, How happy then were my ensuing death!

This blessed plot, this earth, this realm, this England.

Discharge my followers; let them hence away, From Richard's night to Bolingbrooke's fair day.

For sorrow ends not, when it seemeth done.

Not all the water in the rough rude sea Can wash the balm from an anointed King;

Thus play I in one person many people, And none contented: sometimes am I king; Then treasons make me wish myself a beggar, And so I am: then crushing penury Persuades me I was better when a king; Then am I king'd again: and by and by Think that I am unking'd by Bolingbroke, And straight am nothing: but whate'er I be, Nor I nor any man that but man is With nothing shall be pleased, till he be eased With being nothing.

When does he ever think?" Richard straddled a chair and accepted a wind cup from Raoul. "If he were to sell his brain, he could claim it had never been used.", Chapter 7

I'll give my jewels for a set of beads, My gorgeous palace for a hermitage, My gay apparel for an almsman's gown, My figured goblets for a dish of wood, My scepter for a palmer's walking staff My subjects for a pair of carved saints and my large kingdom for a little grave.

No deeper wrinkles yet? Hath sorrow struck So many blows upon this face of mine And made no deeper wounds?

Things sweet to taste prove in digestion sour.

My grief lies all within; and these external manner of laments are merely shadows of the unseen grief that swells with silence in the tortur'd soul.

I hate the murderer, love him murdered.

You don’t own a thing unless you can give it up, what does it profit a man, it profits him nothing, it profits him zilch, and you don’t learn that in school, you learn it on the road, you learn it from Ferd Janklow, and Wolf, and Richard going head-first into the rocks like a Titan II that didn’t fire off right.

Comfort's in heaven, and we are on the Earth Where nothing lives but crosses, cares, and grief.

More are men's ends mark'd than their lives before: The setting sun, and music at the close, As the last taste of sweets, is sweetest last, Writ in remembrance more than things long past

Throw away respect, Tradition, form, and ceremonious duty; For you have but mistook me all this while. I live with bread, like you; feel want, Taste grief, need friends. Subjected thus, How can you say to me I am king?

O, who can hold a fire in his hand By thinking on the frosty Caucasus? Or cloy the hungry edge of appetite By bare imagination of a feast? Or wallow naked in December snow By thinking on fantastic summer's heat? O, no! the apprehension of the good Gives but the greater feeling to the worse: Fell sorrow's tooth doth never rankle more Than when he bites, but lanceth not the sore.

The shadow of my sorrow. Let's see, 'tis very true. My griefs lie all within and these external manners of laments are mere shadows to the unseen grief which swells with silence in the tortured soul. There lies the substance.

Nobody comes to Earth to dodge problems. We come here to take ‘em on.

Each substance of grief hath twenty shadows, which shows like grief itself, but is not so; or sorrow's eye, glazed with blinding tears, divides one thing entire to many objects: like perspectives which, rightly gaz'd upon, show nothing but confusion:

I had become so quiet and so small in the grass by the pond that I was barely noticeable, hardly there. I sat there watching their living room shining out of the dark beside the pond. It looked like a fairy-tale functioning happily in the post-World War II gothic of America before television crippled the imagination and turned people indoors and away from living out their own fantasies with dignity. Anyway, I just kept getting smaller and smaller beside the pond, more and more unnoticed in the darkening summer grass until I disappeared into the 32 years that have passed since then.

All men die in solitude; all values are degraded in a state of misery: that is what Shakespeare tells me

Northumberland, thou ladder wherewithal the mounting Bolingbroke ascends my throne.

What would our lives be like without tests, odds against us, adventure, risk?

All places that the eye of heaven visits/ Are to a wise man ports and happy havens:/ Think not the king did banish thee:/ But thou the king. --Richard II

No matter where; of comfort no man speak: Let's talk of graves, of worms, and epitaphs; Make dust our paper and with rainy eyes Write sorrow on the bosom of the earth, Let's choose executors and talk of wills: And yet not so, for what can we bequeath Save our deposed bodies to the ground? Our lands, our lives and all are Bolingbroke's, And nothing can we call our own but death And that small model of the barren earth Which serves as paste and cover to our bones. For God's sake, let us sit upon the ground And tell sad stories of the death of kings; How some have been deposed; some slain in war, Some haunted by the ghosts they have deposed; Some poison'd by their wives: some sleeping kill'd; All murder'd: for within the hollow crown That rounds the mortal temples of a king Keeps Death his court and there the antic sits, Scoffing his state and grinning at his pomp, Allowing him a breath, a little scene, To monarchize, be fear'd and kill with looks, Infusing him with self and vain conceit, As if this flesh which walls about our life, Were brass impregnable, and humour'd thus Comes at the last and with a little pin Bores through his castle wall, and farewell king! Cover your heads and mock not flesh and blood With solemn reverence: throw away respect, Tradition, form and ceremonious duty, For you have but mistook me all this while: I live with bread like you, feel want, Taste grief, need friends: subjected thus, How can you say to me, I am a king?

And must we be divided? Must we part?" "Ay, hand from hand, my love, and heart from heart.

O that I were a mockery king of snow Standing before the sun of Bolingbroke To melt myself away in water drops!

Call it not patience, Gaunt; it is despair:

My brain I'll prove the female to my soul; my soul the father: and these two beget a generation of still-breeding thoughts, and these same thoughts people this little world.

The personal, as everyone’s so fucking fond of saying, is political. So if some idiot politician, some power player, tries to execute policies that harm you or those you care about, take it personally. Get angry. The Machinery of Justice will not serve you here – it is slow and cold, and it is theirs, hardware and soft-. Only the little people suffer at the hands of Justice; the creatures of power slide from under it with a wink and a grin. If you want justice, you will have to claw it from them. Make it personal. Do as much damage as you can. Get your message across. That way, you stand a better chance of being taken seriously next time. Of being considered dangerous. And make no mistake about this: being taken seriously, being considered dangerous marks the difference - the only difference in their eyes - between players and little people. Players they will make deals with. Little people they liquidate. And time and again they cream your liquidation, your displacement, your torture and brutal execution with the ultimate insult that it’s just business, it’s politics, it’s the way of the world, it’s a tough life and that it’s nothing personal. Well, fuck them. Make it personal. Quellcrist Falconer Things I Should Have Learned by Now, Volume II

And with a little pin bores through his castle wall and farewell king.

If we want to end this lifetime higher than we began, we can expect an uphill road.

For gnarling sorrow hath less power to bite the man that mocks at it and sets it light.

That which in mean men we entitle patience Is pale cold cowardice in noble breasts.

L'amor d'homes dolents es converteix en por; la por en odi, i l'odi fa que l'un, o bé tots dos, esdevinguin perill d'una mort merescuda.

If I turn mine eyes upon myself, I find myself a traitor with the rest;

Somewhere along the line, between the idealisms of youth and the realities of adulthood, we become pacified by our jobs; we tolerate how we hurt the world so that we can sustain our lives. At some point, blurred in the past, we traded the greater good for ourselves.

I'll read enough When I do see the very book indeed Where all my sins are writ, and that's myself. Give me that glass and therein will I read. No deeper wrinkles yet? Hath sorrow struck So many blows upon this face of mine And made no deeper wounds? O flattering glass, Like to my followers in prosperity Thou dost beguile me!

On this side my hand, and on that side yours. Now is this golden crown like a deep well That owes two buckets, filling one another, The emptier ever dancing in the air, The other down, unseen and full of water: That bucket down and full of tears am I, Drinking my griefs, whilst you mount up on high.

Hell and furies!" Eleanor had begun to pace, her skirts swirling about her ankles. "What was he thinking?" "When does he ever think?" Richard straddled a chair and accepted a wine cup from Raoul. "If he were to sell his brain, he could claim it had never been used.

What the maps did not show was that Japanese farmers and workers had usually been there for decades, even generations, before the bases and other facilities were built.

Our nearness to the king in love is nearness to those who love not the king.

In rage deaf as the sea, hasty as fire.

The personal, as every one’s so fucking fond of saying, is political. So if some idiot politician, some power player, tries to execute policies that harm you or those you care about, TAKE IT PERSONALLY. Get angry. The Machinery of Justice will not serve you here—it is slow and cold, and it is theirs, hardware and soft. Only the little people suffer at the hands of Justice; the creatures of power slide out from under with a wink and a grin. If you want justice, you will have to claw it from them. Make it PERSONAL. Do as much damage as you can. GET YOUR MESSAGE ACROSS. That way you stand a far better chance of being taken seriously next time. Of being considered dangerous. And make no mistake about this: being taken seriously, being considered dangerous marks the difference, the ONLY difference in their eyes, between players and little people. Players they will make deals with. Little people they liquidate. And time and again they cream your liquidation, your displacement, your torture and brutal execution with the ultimate insult that it’s just business, it’s politics, it’s the way of the world, it’s a tough life and that IT’S NOTHING PERSONAL. Well, fuck them. Make it personal.   QUELLCRIST FALCONER Things I Should Have Learnt by Now Volume II

Rebuilding us. Isn’t that what the spirit requires, when we climb over the wreckage of our lives, sometimes, we go on to make our lives our own affirmation? We are perfect expressions of perfect Love, here and now. There is no permanent injury.

It was as easy as breathing to go and have tea near the place where Jane Austen had so wittily scribbled and so painfully died. One of the things that causes some critics to marvel at Miss Austen is the laconic way in which, as a daughter of the epoch that saw the Napoleonic Wars, she contrives like a Greek dramatist to keep it off the stage while she concentrates on the human factor. I think this comes close to affectation on the part of some of her admirers. Captain Frederick Wentworth in Persuasion, for example, is partly of interest to the female sex because of the 'prize' loot he has extracted from his encounters with Bonaparte's navy. Still, as one born after Hiroshima I can testify that a small Hampshire township, however large the number of names of the fallen on its village-green war memorial, is more than a world away from any unpleasantness on the European mainland or the high or narrow seas that lie between. (I used to love the detail that Hampshire's 'New Forest' is so called because it was only planted for the hunt in the late eleventh century.) I remember watching with my father and brother through the fence of Stanstead House, the Sussex mansion of the Earl of Bessborough, one evening in the early 1960s, and seeing an immense golden meadow carpeted entirely by grazing rabbits. I'll never keep that quiet, or be that still, again. This was around the time of countrywide protest against the introduction of a horrible laboratory-confected disease, named 'myxomatosis,' into the warrens of old England to keep down the number of nibbling rodents. Richard Adams's lapine masterpiece Watership Down is the remarkable work that it is, not merely because it evokes the world of hedgerows and chalk-downs and streams and spinneys better than anything since The Wind in the Willows, but because it is only really possible to imagine gassing and massacre and organized cruelty on this ancient and green and gently rounded landscape if it is organized and carried out against herbivores.

Woe doth the heavier sit where it perceives it is but faintly borne.

Rouse up thy youthful blood, be valiant, and live.

But by bad courses may be understood that their events can never fall out good.

I l'esperança d'una joia és gairebé una joia comparable a la joia de l'esperança atesa.

All places that the eye of heaven visits are to a wise man ports and happy havens. Teach thy necessity to reason thus; there is no virtue like necessity.

 In every disaster, in every blessing, ask, "Why me?"       There's a reason, of course, there's an answer.

O, no! The apprehension of the good Gives but the greater feeling to the worse.

How many of us count fictional characters, or those we've never met, among our closest friends? My hand's up.

You’re a perfect expression of perfect Love, perfect Life, here and now.

All murder'd-for within the hollow crown That rounds the mortal temples of a king Keeps Death his court; and there the antic sits, Scoffing his state and grinning at his pomp; Allowing him a breath, a little scene, To monarchize, be fear'd, and kill with looks; Infusing him with self and vain conceit, As if this flesh which walls about our life Were brass impregnable; and, humour'd thus, Comes at the last, and with a little pin Bores through his castle wall, and farewell, king! Cover your heads, and mock not flesh and blood With solemn reverence; throw away respect, Tradition, form, and ceremonious duty; For you have but mistook me all this while. I live with bread like you, feel want, Taste grief, need friends: subjected thus, How can you say to me I am a king?

San Francisco Chronicle went the other way for three days, editorializing: “It is not necessary to imitate Hitler by herding whole populations, the guilty and the innocent together into even humane concentration camps.

There is a history in all men's lives, Figuring the nature of the times deceas'd; The wich observ'd, a man may prophesy, With a near aim, of the main chance of things As yet not come to life, wich in their seeds and weak beginnings lie intreasured. Such things become the hatch and brood of time; And, by the necessary form of this, King Richard might create a perfect guess, That great Northumberland, then false to him, Would of that seed grow to a greater falseness; Wich should not find a ground to root upon, Unless on you.

All he wanted was enough time to consider all his options without being dragged into his household’s petty squabbles or being nagged by his wife about that damnable pilgrimage. Was that so much to ask? Apparently so, for he’d yet to find a peaceful moment at Caen, not with Marguerite sulking and Aimar lurking and Will acting put-upon and Geoff wanting to lay plans and Richard strutting around as if he were the incarnation of Roland and poor Tilda grieving over Maman’s absence and his father refusing to heed any voice but his own.

Deal mildly with his youth; for young hot colts, being rag's, do rage the more.

Love loving not itself, none other can.

My death's sad tale may yet undeaf his ear.

No, good my lord; let's fight with gentle words Till time lend friends, and friends their helpful swords.

grief makes one hour ten.

The 442nd, exhausted and undermanned—the casualty list was over two thousand wounded and killed in just four weeks in the Vosges campaign—was

But dead, thy kingdom cannot buy my breath.

Thus give I mine, and thus take I thy heart.

Me rather had my heart might feel your love Than my unpleased eye see your curtesy.

Misery makes sport to mock itself.

Tis breath thou lackest, and that breath wilt thou lose.

What'll be your biography? "At that point, life seemed pretty bleak. Then (insert  your name) did a surprising thing...

There were few men in press or politics willing to stand up for the rights of the Japanese living on the West Coast. The Santa Ana Register in Orange County,

My lord, wise men ne’er wail their present woes, But presently prevent the ways to wail.174

When we die there are two things we can leave behind us: genes and memes. We were built as gene machines, created to pass on our genes. But that aspect of us will be forgotten in three generations. Your child, even your grandchild, may bear a resemblance to you, perhaps in facial features, in a talent for music, in the colour of her hair. But as each generation passes, the contribution of your genes is halved. It does not take long to reach negligible proportions. Our genes may be immortal but the collection of genes that is any one of us is bound to crumble away. Elizabeth II is a direct descendant of William the Conqueror. Yet it is quite probable that she bears not a single one of the old king’s genes. We should not seek immortality in reproduction. But if you contribute to the world’s culture, if you have a good idea, compose a tune, invent a sparking plug, write a poem, it may live on, intact, long after your genes have dissolved in the common pool. Socrates may or may not have a gene or two alive in the world today, as G. C. Williams has remarked, but who cares? The memecomplexes of Socrates, Leonardo, Copernicus and Marconi are still going strong.

If a fleet of jet-black CHOPPERS ain't cresting over a back-lit hill by the end of Act II, you've got to start asking yourself whether this is a movie or a fucking art installation.

Soon as you realize you’re immortal,” he said, “declare the power of Love even when it seems invisible, you’ll go far beyond the illusions of space and time. In all history, the one power you never lose is your power of letting go of space and time, the joy of dying that is no wicked thing, it comes in love, to everyone.

Queen Lily Ruckler, negotiations have ceased with the Commoner leaders of the world. The time for attempting peace is over. There is no other viable option. Mystical-Commoner World War II has been officially declared. Strike now. My heartfelt regrets, Elder Richard Harcourt.” I lowered the missive while Bonnie jumped onto the table, sitting regally but watching everyone warily in front of where I stood, and I stated, “We’re officially at war. I want to strike Sydney’s defenses within the hour, before they realize what’s happening.” My dead gaze landed on Antonio. I blinked, and then moved on to every gentleman and lady in the room, letting my power touch each of them so that no one would dare argue with me. “I will lead the attack alongside Elder Farrar.” I did. I relished it, my rage finally finding a useful outlet. Surprise, surprise, I fucking finally found something I excelled at. Bloodshed.

Once we visit death, once we see the beauty waiting for us, our fear’s gone. Used to be never a book written, of our experience with dying. Now there are shelves, waiting to be read. The beliefs, the experiences of so many others, now.

The house of the Plantagenets, from Henry II to Richard III himself, was brimming with blood. In their lust for power the members of the family turned upon one another. King John murdered, or caused to be murdered, his nephew Arthur; Richard II despatched his uncle, Thomas of Gloucester; Richard II was in turn killed on the orders of his cousin, Henry Bolingbroke; Henry VI was killed in the Tower on the orders of his cousin, Edward IV; Edward IV murdered his brother, Clarence, just as his own two sons were murdered by their uncle. It is hard to imagine a family more steeped in slaughter and revenge, of which the Wars of the Roses were only one effusion. It might be thought that some curse had been laid upon the house of the Plantagenets, except of course that in the world of kings the palm of victory always goes to the most violent and the most ruthless. It could be said that the royal family was the begetter of organized crime.

I thought they was hard and I acted hard." He paused, then whimpered in confession, "But I ain't hard, Mr. Max. I ain't hard even a little bit...." He rose to his feet. "But.... I-I won't be crying none when they take me to that chair. But I'll b-b-be feeling inside of me like I was crying.... I'll be feeling and thinking that they didn't see me and I didn't see them....

Julius Caesar is an ambivalent study of civil conflict. As in Richard II, the play is structured around two protagonists rather than one. Cesar and Brutus are more alike one another than either would care to admit. This antithetical balance reflects a dual tradition: the medieval view of Dante and Chaucer condemning Brutus and Cassius as conspirators, and the Renaissance view of Sir Philip Sidney and Ben Johnson condemning Caesar as tyrant. Those opposing views still live on in various 20th-century productions which seek to enlist them play on the side of conservatism or liberalism.

Perhaps most surprising of all, the deposed and imprisoned King Henry was not murdered. This had been the fate of the two Plantagenet kings who had lost their crowns before him: Edward II died while in custody at Berkeley Castle in 1327, while Richard II was killed at Pontefract in 1400, the year following his deposition. Ironically, Henry’s survival was perhaps a mark of his uniquely pitiful and ineffectual approach to kingship—for it was much harder to justify killing a man who had done nothing evil or tyrannical, but had earned his fate thanks to his dewy-eyed simplicity. Permitting Henry to remain alive was a bold decision that Edward IV would come to regret. But in 1465 it must have struck the king as a brave and magnanimous act.

C. G. Jung, often very critical of Christianity, said that the “Archetype of the God-Man” (Christ) is a relatively adequate map of the unconscious human journey, and it should not be dismissed until and unless one has walked through it oneself. He feared that Western civilization would lose this map and that it would be quite dangerous and disastrous for us if we let this map wither in our midst. In that sense, we need an effective “Savior” who can name and guide us on the necessary path. Without a good map, Jung feared the manipulation, violation, and even “annulment” of the human personality.4 That sounds like an overstatement until you note the hugely destructive isms of our time: totalitarian communism, Nazism, consumerism itself, materialism in general, and what John Paul II called “rigid capitalism,” all of which deny many of the essentials of humanness, and often our very core.

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

We must be honest here, and not defensive; the issues are now too grave and too urgent. Our inability to see our personal failures is paralleled by our inability to see our institutional and national sins too. It is the identical and same pattern of addiction and denial. Thank God that Pope John Paul II introduced into our vocabulary words like “structural sin” and “institutional evil.” It was not even part of the conversation in most of Christian history up to now, as we exclusively concentrated on “personal” sins. The three sources of evil were traditionally called “the world, the flesh, and the devil.” We so concentrated on the flesh that we let the world and “the devil” get off scot-free.8

Dr. Louis Jolyon “Jolly” West was born in New York City on October 6, 1924. He died of cancer on January 2, 1999. Dr. West served in the U.S. Army during World War II and received his M.D. from the University of Minnesota in 1948, prior to Air Force LSD and MKULTRA contracts carried out there. He did his psychiatry residency from 1949 to 1952 at Cornell (an MKULTRA Institution and site of the MKULTRA cutout The Human Ecology Foundation). From 1948 to 1956 he was Chief, Psychiatry Service, 3700th USAF Hospital, Lackland Air Force Base, San Antonio, Texas Psychiatrist-in-Chief, University of Oklahoma Consultant in Psychiatry, Oklahoma City Veterans Administration Hospital Consultant in Psychiatry. [...] Dr. West was co-editor of a book entitled Hallucinations, Behavior, Experience, and Theory[285]. One of the contributors to this book, Theodore Sarbin, Ph.D., is a member of the Scientific and Professional Advisory Board of the False Memory Syndrome Foundation (FMSF). Other members of the FMSF Board include Dr. Martin Orne, Dr. Margaret Singer, Dr. Richard Ofshe, Dr. Paul McHugh, Dr. David Dinges, Dr. Harold Lief, Emily Carota Orne, and Dr. Michael Persinger. The connections of these individuals to the mind control network are analyzed in this and the next two chapters. Dr. Sarbin[272] (see Ross, 1997) believes that multiple personality disorder is almost always a therapist-created artifact and does not exist as a naturally-occurring disorder, a view adhered to by Dr. McHugh[188], [189], Dr. Ofshe[213] and other members of the FMSF Board[191], [243]. Dr. Ofshe is a colleague and co-author of Dr. Singer[214], who is in turn a colleague and co author of Dr. West[329]. Denial of the reality of multiple personality by these doctors in the mind control network, who are also on the FMSF Scientific and Professional Advisory Board, could be disinformation. The disinformation could be amplified by attacks on specialists in multiple personality as CIA conspiracy lunatics[3], [79], [191], [213]. The FMSF is the only organization in the world that has attacked the reality of multiple personality in an organized, systematic fashion. FMSF Professional and Advisory Board Members publish most of the articles and letters to editors of psychiatry journals hostile to multiple personality disorder.

Methinks I am a prophet new inspired And thus expiring do foretell of him: His rash fierce blaze of riot cannot last, For violent fires soon burn out themselves; Small showers last long, but sudden storms are short; He tires betimes that spurs too fast betimes; With eager feeding food doth choke the feeder: Light vanity, insatiate cormorant, Consuming means, soon preys upon itself. This royal throne of kings, this scepter'd isle, This earth of majesty, this seat of Mars, This other Eden, demi-paradise, This fortress built by Nature for herself Against infection and the hand of war, This happy breed of men, this little world, This precious stone set in the silver sea, Which serves it in the office of a wall, Or as a moat defensive to a house, Against the envy of less happier lands, This blessed plot, this earth, this realm, this England, This nurse, this teeming womb of royal kings, Fear'd by their breed and famous by their birth, Renowned for their deeds as far from home, For Christian service and true chivalry, As is the sepulchre in stubborn Jewry, Of the world's ransom, blessed Mary's Son, This land of such dear souls, this dear dear land, Dear for her reputation through the world, Is now leased out, I die pronouncing it, Like to a tenement or pelting farm: England, bound in with the triumphant sea Whose rocky shore beats back the envious siege Of watery Neptune, is now bound in with shame, With inky blots and rotten parchment bonds: That England, that was wont to conquer others, Hath made a shameful conquest of itself. Ah, would the scandal vanish with my life, How happy then were my ensuing death!

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

The personal, as everyone’s so fucking fond of saying, is political. So if some idiot politician, some power player, tries to execute policies that harm you or those you care about, take it personally. Get angry. The Machinery of Justice will not serve you here—it is slow and cold, and it is theirs, hardware and soft-. Only the little people suffer at the hands of Justice; the creatures of power slide out from under with a wink and a grin. If you want justice, you will have to claw it from them. Make it personal. Do as much damage as you can. Get your message across. That way you stand a far better chance of being taken seriously next time. Of being considered dangerous. And make no mistake about this: being taken seriously, being considered dangerous, marks the difference—the only difference in their eyes—between players and little people. Players they will make deals with. Little people they liquidate. And time and again they cream your liquidation, your displacement, your torture and brutal execution with the ultimate insult that it’s just business, it’s politics, it’s the way of the world, it’s a tough life, and that it’s nothing personal. Well, fuck them. Make it personal. QUELLCRIST FALCONER Things I Should Have Learned by Now Volume II

RICHARD FEYNMAN LETTER TO ARLINE FEYNMAN, 1946 Richard Feynman (1918–1988) shared the 1965 Nobel Prize in Physics for his work on quantum electrodynamics. Unrivaled in his generation for his brilliance and innovation, he was also known for being witty, warm, and unconventional. Those last three qualities were particularly evident in this letter, which he wrote to his wife Arline nearly two years after her death from tuberculosis. Feynman and Arline had been high school sweethearts and married in their twenties. Feynman’s second marriage, in 1952, ended in divorce two years later. His third marriage, in 1960, lasted until his death. D’Arline, I adore you, sweetheart. I know how much you like to hear that—but I don’t only write it because you like it—I write it because it makes me warm all over inside to write it to you. It is such a terribly long time since I last wrote to you—almost two years but I know you’ll excuse me because you understand how I am, stubborn and realistic; & I thought there was no sense to writing. But now I know my darling wife that it is right to do what I have delayed in doing, and that I have done so much in the past. I want to tell you I love you. I want to love you. I always will love you. I find it hard to understand in my mind what it means to love you after you are dead—but I still want to comfort and take care of you—and I want you to love me and care for me. I want to have problems to discuss with you—I want to do little projects with you. I never thought until just now that we can do that together. What should we do. We started to learn to make clothes together—or learn Chinese—or getting a movie projector. Can’t I do something now. No. I am alone without you and you were the “idea-woman” and general instigator of all our wild adventures. When you were sick you worried because you could not give me something that you wanted to & thought I needed. You needn’t have worried. Just as I told you then there was no real need because I loved you in so many ways so much. And now it is clearly even more true—you can give me nothing now yet I love you so that you stand in my way of loving anyone else—but I want you to stand there. You, dead, are so much better than anyone else alive. I know you will assure me that I am foolish & that you want me to have full happiness & don’t want to be in my way. I’ll bet you are surprised that I don’t even have a girl friend (except you, sweetheart) after two years. But you can’t help it, darling, nor can I—I don’t understand it, for I have met many girls & very nice ones and I don’t want to remain alone—but in two or three meetings they all seem ashes. You only are left to me. You are real. My darling wife, I do adore you. I love my wife. My wife is dead. Rich. P.S. Please excuse my not mailing this—but I don’t know your new address.