Road Connectivity Quotes

A good friend is a connection to life - a tie to the past, a road to the future, the key to sanity in a totally insane world.

No single decision you ever made has led in a straight line to where you find yourself now. You peeked down some roads and took a few steps before turning back. You followed some roads that came to a dead end and others that got lost at too many intersections. Ultimately, all roads are connected to all other roads.

So I forced myself to step out of my comfort zone and go out and connect with people. I realised that no one knew me here. I could become whoever I wanted to be for these people, and that became my courage.

I respect kindness in human beings first of all, and kindness to animals. I don't respect the law; I have a total irreverence for anything connected with society except that which makes the roads safer, the beer stronger, the food cheaper and the old men and old women warmer in the winter and happier in the summer.

God always brings someone into your life that has traveled the same path and knows the rocks you climbed to get to the end of the trail.

People have separated from each other with walls of concrete that blocked the roads to connection and love. and Nature has been defeated in the name of development.

The many unsuspected little things on our road can strike us in their innocence and cure eye blindness and deafness. They may connect us with the people, and with our selves. The sparkle of every single moment can conjure up promising expectations and new budding of imagination. ("The grass was greener over there")

See, I think there are roads that lead us to each other. But in my family, there were no roads - just underground tunnels. I think we all got lost in those underground tunnels. No, not lost. We just lived there.

A woman or man of value doesn’t love you because of what he or she wants you to be or do for them. He or she loves you because your combined souls understand one another, complements each other, and make sense above any other person in this world. You each share a part of their soul's mirror and see each other’s light reflected in it clearly. You can easily speak from the heart and feel safe doing so. Both of you have been traveling a parallel road your entire life. Without each other's presence, you feel like an old friend or family member was lost. It bothers you, not because you have given it too much meaning, but because God did. This is the type of person you don't have to fight for because you can't get rid of them and your heart doesn't want them to leave anyways.

I enjoy the wild things, Call me at 3 am and tell me you're waiting at my door. Give me sunsets in different cities and road trips on dirt tracks not sighted on maps. Whiskey for breakfast & cheap thrills for dinner. Give me happiness in a smile and nothing of certainty but the way we make eachother feel. There so much life in living while you're alive & id give absolutely anything to have it all with you.

Charisma is a word that erodes stale on the page. When compared with the tangible, flesh experience it tries to label, it falls short. The only way to understand it, is to meet it.

With a nearly desperate sense of isolation and a growing suspicion that I lived in an alien land, I took to the road in search of places where change did not mean ruin and where time and men and deeds connected.

I walk the moonbeam roads a silver web connecting the many worlds of the Multiverse.

I will her to look away, but she doesn’t and I’m secretly proud the girl won’t back down. I hate this connection. I crave this connection. She’s continually messing with my head.

Your credo goes further than you realized: walk on, yes, but don't walk past people who need you. Uncurl yourself so you can see them and respond.

You can't connect the dots looking forward. You can only connect them looking backwards...You have to trust in something - your gut, destiny, life, karma, whatever - because believing that the dots will connect down the road will give you the confidence to follow your heart, even when it leads you off the well-worn path.

Upon first glance I felt a sense of familiarity with you. Like we had been down this road a thousand times before, why I felt this with a complete stranger I am yet to know but I trust further down the road our chance meeting will make perfect sense.

There is a truth in Schopenhauer’s view that philosophy is an organism, and that a book on philosophy, with a beginning and end, is a sort of contradiction. ... In philosophy matters are not simple enough for us to say ‘Let’s get a rough idea’, for we do not know the country except by knowing the connections between the roads.

Luck comes and goes; you have to seize it. Bad luck comes and goes; it must be overcome. But I will never, never sit at the side of the road showing my wounds and shouting, 'It's destiny'!

No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.

When you fly across the country in an airplane the country seems vast; but it isn't vast. It's all connected by roads one can ride a bike down. If you watch the news and there's a tragedy at a house in Kansas, that guy's driveway connects with yours, and you'd be surprised by how few roads it takes to get there.

You seem to have a problem with me," he says in typical Griggs fashion. I can tell he regrets saying it when he is treated to one of Hannah's long cold gazes. "I think it will be a while before I forgive the trip to Sydney," she says flatly. "Fair enough. I think it will be a while before I forgive you for what you put her through over the past six weeks." I watch them both and for the first time it occurs to me that I'm no longer flying solo and that I have no intention of pretending that I am. I have an aunt and I have a Griggs and this is what it's like to have connections with people. "Do you know what?" I ask both of them. "If you don't build a bridge and get over it, I'll never forgive either of you.

My dearest friend Abigail, These probably could be the last words I write to you and I may not live long enough to see your response but I truly have lived long enough to live forever in the hearts of my friends. I thought a lot about what I should write to you. I thought of giving you blessings and wishes for things of great value to happen to you in future; I thought of appreciating you for being the way you are; I thought to give sweet and lovely compliments for everything about you; I thought to write something in praise of your poems and prose; and I thought of extending my gratitude for being one of the very few sincerest friends I have ever had. But that is what all friends do and they only qualify to remain as a part of the bunch of our loosely connected memories and that's not what I can choose to be, I cannot choose to be lost somewhere in your memories. So I thought of something through which I hope you will remember me for a very long time. I decided to share some part of my story, of what led me here, the part we both have had in common. A past, which changed us and our perception of the world. A past, which shaped our future into an unknown yet exciting opportunity to revisit the lost thoughts and to break free from the libido of our lost dreams. A past, which questioned our whole past. My dear, when the moment of my past struck me, in its highest demonised form, I felt dead, like a dead-man walking in flesh without a soul, who had no reason to live any more. I no longer saw any meaning of life but then I saw no reason to die as well. I travelled to far away lands, running away from friends, family and everyone else and I confined myself to my thoughts, to my feelings and to myself. Hours, days, weeks and months passed and I waited for a moment of magic to happen, a turn of destiny, but nothing happened, nothing ever happens. I waited and I counted each moment of it, thinking about every moment of my life, the good and the bad ones. I then saw how powerful yet weak, bright yet dark, beautiful yet ugly, joyous yet grievous; is a one single moment. One moment makes the difference. Just a one moment. Such appears to be the extreme and undisputed power of a single moment. We live in a world of appearance, Abigail, where the reality lies beyond the appearances, and this is also only what appears to be such powerful when in actuality it is not. I realised that the power of the moment is not in the moment itself. The power, actually, is in us. Every single one of us has the power to make and shape our own moments. It is us who by feeling joyful, celebrate for a moment of success; and it is also us who by feeling saddened, cry and mourn over our losses. I, with all my heart and mind, now embrace this power which lies within us. I wish life offers you more time to make use of this power. Remember, we are our own griefs, my dear, we are our own happinesses and we are our own remedies. Take care! Love, Francis. Title: Letter to Abigail Scene: "Death-bed" Chapter: The Road To Awe

When we establish human connections within the context of shared experience we create community wherever we go.

It is illness that makes us recognize that we do not live in isolation but are chained to a being from a different realm, worlds apart from us and by whom it is impossible to make ourselves understood: our body. Were we to meet a brigand on the road, we might manage to make him conscious of his own personal interest if not our plight. But to ask pity of our body is like talking to an octopus, for which our words can have no more meaning than the sound of the sea, and with which we should be terrified to find ourselves condemned to live.

There aren't any rules to running away from your problems. No checklist of things to cross off. No instructions. Eeny, meeny, pick a path and go. That's how my dad does it anyway because apparently there's no age limit to running away, either. He wakes up one day, packs the car with everything we own, and we hit the road. Watch all the pretty colors go by until he finds a town harmless enough to hide in. But his problems always find us. Sometimes quicker than others. Sometimes one month and sometimes six. There's no rule when it comes to that, either. Not about how long it takes for the problems to catch up with us. Just that they will—that much is a given. And then it's time to run again to a new town, a new home, and a new school for me. But if there aren't any rules, I wonder why it feels the same every time. Feels like I leave behind a little bit of who I was in each house we've left empty. Scattering pieces of me in towns all over the place. A trail of crumbs dotting the map from everywhere we've left to everywhere we go. And they don't make any pictures when I connect dots. They are random like the stars littering the sky at night.

In older myths, the dark road leads downward into the Underworld, where Persephone is carried off by Hades, much against her will, while Ishtar descends of her own accord to beat at the gates of Hell. This road of darkness lies to the West, according to Native American myth, and each of us must travel it at some point in our lives. The western road is one of trials, ordeals, disasters and abrupt life changes — yet a road to be honored, nevertheless, as the road on which wisdom is gained. James Hillman, whose theory of 'archetypal psychology' draws extensively on Greco–Roman myth, echoes this belief when he argues that darkness is vital at certain periods of life, questioning our modern tendency to equate mental health with happiness. It is in the Underworld, he reminds us, that seeds germinate and prepare for spring. Myths of descent and rebirth connect the soul's cycles to those of nature.

I felt you before I knew of your existence, maybe it was a hint from the universe to continue on the yellow brick road, so when I would find you along my travels I would simply just know.

If you can bring someone belonging, connection, peace of mind, status, or one of the other most desired emotions, you’ve done something worthwhile. The thing you sell is simply a road to achieve those emotions, and we let everyone down when we focus on the tactics, not the outcomes. Who’s it for and what’s it for are the two questions that guide all of our decisions.

At Last It's a perfect winter day. No wind. No Arctic freeze. Cloudless azure sky. A day to fly. Snow drapes the mountain like ermine, fabulous feather- light powder coaxing me to flee the confines of my room, brave the mostly plowed road up to the closest ski resort. To run from the cloying silence connected Mom and Dad, into encompassing stillness far away from city dirt and noise Far above suburban gridlock. Far beyond the grasp of home.

All roads led to her. She was the nexus of all connections his brain made - the wheel's hub

If you are in hard times, ask yourself: “What would this problem and my life mean to people two hundred years from now?

I have been performing all my life," I was saying to him. I was performing on trains, on roads. I was performing happiness and cheer. I was performing divine connection. "Now," I was telling him, "just let me practice for the camera".

I knew that I never wanted to stop walking; I wanted to see places and somehow understand what this thing called earth was all about. There were so many people out there, and I had to meet them. I felt safe and at home on the roads to nowhere, I felt welcome and protected in the unknown land and I fell in love with the people around me. They were so very similar and still so very different from me. I felt their souls connect to my own, and I knew no greater feeling could ever be given to me.

We plan our lives in long, unbroken stretches that intersect our dreams the way highways connect the city dots on a road map. But in the end we learn that life is lived in the side roads, alleys, and detours. Alan Christoffersen’s diary

Laugh every day for five minutes, without any reason, then repeat it for 21 days straight and it will become your habit to do.

Schizophrenia’s inaccessibility may be the most destructive thing about it—the thing that keeps so many people from connecting to the people with the illness.

There are times when I wish we weren’t all so good at forgetting that everything is connected to everything else. Because those are the times when people get hurt.

Bridges are meant to connect They're meant to defy drops and distances, but occasionally we lose our way.... we fall off, we drive off, we consider jumping.

People all around the world look different, they wear different kinds of clothes, prepare their food differently, and speak different languages, but their hearts beat for the same emotions -- this is the one and only universal human connection.

So at 12:31pm, when he decided not to- when he came down, when the road opened- I did, too, my whole world, my whole mind went home with living proof of what I'd only before known in theory: that we are truly not alone in this, that our veins are absolutely strings tied to other people's kites, that our lives are connected. That my butterflies are never gone, they're just flying around in someone else's belly sometimes'.

The things I like best in T. S. Eliot’s poetry, especially in the Four Quartets, are the semicolons. You cannot hear them, but they are there, laying out the connections between the images and the ideas. Sometimes you get a glimpse of a semicolon coming, a few lines farther on, and it is like climbing a steep path through woods and seeing a wooden bench just at a bend in the road ahead, a place where you can expect to sit for a moment, catching your breath.

Each day, at the same time, Jude would return and they would be there, led by Webb, whose life could not have been more different than his. Where Webb's memories of childhood were idyllic and earthy, Jude's reeked of indifference. Webb read fantasy; Jude read realism. Webb believed a tree house was the perfect place for gaining a different perspective on the world; Jude saw it as perfect for surveillance and working out who or what was a threat to them. They argued about sport codes and song lyrics. Jude saw the rain-dirty valley; Webb saw Brigadoon. Yet, despite all this, they connected, and the nights they spent in the tree house discussing their brave new worlds and not so brave emotions made everything else in their lives insignificant. Somehow the world of Webb and Fitz and Tate and Narnie became the focus of Jude's life.

Of all the intoxicants you can find on the road (including a "national beer" for nearly every country in the world), marijuana deserves a particular mention here, primarily because it's so popular with travelers. Much of this popularity is due to the fact that marijuana is a relatively harmless diversion (again, provided you don't get caught with it) that can intensify certain impressions and sensations of travel. The problem with marijuana, however, is that it's the travel equivalent of watching television: It replaces real sensations with artificially enhanced ones. Because it doesn't force you to work for a feeling, it creates passive experiences that are only vaguely connected to the rest of your life. "The drug vision remains a sort of dream that cannot be brought over into daily life," wrote Peter Matthiessen in The Snow Leopard. "Old mists may be banished, that is true, but the alien chemical agent forms another mist, maintaining the separation of the 'I' from the true experience of the 'One.'" Moreover, chemical highs have a way of distracting you from the utterly stoning natural high of travel itself. After all, roasting a bowl might spice up a random afternoon in Dayton, Ohio, but is it really all that necessary along the Sumatran shores of Lake Toba, the mountain basins of Nepal, or the desert plateaus of Patagonia? As Salvador Dali quipped, "I never took drugs because I am drugs." With this in mind, strive to be drugs as you travel, to patiently embrace the raw, personal sensation of unmediated reality--an experience for more affecting than any intoxicant can promise.

As I discussed in the previous chapter, attachment researchers have shown that our earliest caregivers don't only feed us, dress us, and comfort us when we are upset; they shape the way our rapidly growing brain perceives reality. Our interactions with our caregivers convey what is safe and what is dangerous: whom we can count on and who will let us down; what we need to do to get our needs met. This information is embodied in the warp and woof of our brain circuitry and forms the template of how we think of ourselves and the world around us. These inner maps are remarkably stable across time. This doesn‘t mean, however, that our maps can‘t be modified by experience. A deep love relationship, particularly during adolescence, when the brain once again goes through a period of exponential change, truly can transform us. So can the birth of a child, as our babies often teach us how to love. Adults who were abused or neglected as children can still learn the beauty of intimacy and mutual trust or have a deep spiritual experience that opens them to a larger universe. In contrast, previously uncontaminated childhood maps can become so distorted by an adult rape or assault that all roads are rerouted into terror or despair. These responses are not reasonable and therefore cannot be changed simply by reframing irrational beliefs.

Dreams and coffee and sunrises make up the rhythms of the road. Music is a part of it, too: the popular music on the jukeboxes and radio stations. You hear it constantly, in diners and on car radios. The music has a rhythm that fits the steady drumming of tires over pavement. It seeps into your bloodstream. After a while it ceases to make any difference whether or not you like the stuff. When you’re traveling alone, a nameless rider with a succession of strangers, it can give you a comforting sense of the familiar to hear the same music over and over. At any given time, a few current hits will be overplayed to exhaustion by the rock & roll stations. In hitching across the continent, you might hear the same song fifty or sixty times. Certain songs become connected in your mind with certain trips.

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I have an aunt and I have a Griggs and this is what it's like to have connections with people.

She holds within her the memory of this journey, drawn out for her like a constellation in the darkness, each element of the landscape connecting her along a line that is her past. Carter may want to come here now, but she's the one who belongs, on this road, under this piece of sky.

It's an intense feeling of human experience when a connection has the kind of power to turn dreams into a reality or crush them almost instantly. Those are the souls you remember decades down the road.

When I was 15, I sat in despair one day in a creaky old bus that was winding its way through central Mexico (that’s another story), trying to decide if I truly believed in God. Not necessarily God with a big white beard looking down from a Biblical heaven, but some kind of sacred spirit above, beneath, and within all things. I’d always had a deep, instinctive faith (even as a small child) in a sacred dimension to life, a Mystery I didn’t need to fully define in order to know it, feel it, experience it. But recent grueling events had shaken my faith and closed that connection. Now, I realize that sitting and railing at God is practically a cliche of teenage angst; that doesn’t make the experience any less urgent at age 15, and I was in a dark place. “Okay,” I said, throwing the gauntlet down to whatever out there might be listening, “if there is something more than this, then prove it. Just prove it. Or I quit.” The bus turned a corner on the narrow, dusty road, and a gasp went up from the people around me. Above us, a rainbow arched through a bright blue, cloudless, rainless desert sky. Rainbows have been special to me ever since. I know the scientific explanation, of course, water and air and angles of sunlight and all that. But to me, they are always a message. They say: “The universe is a Mystery and you’re part of it.” And sometimes that’s all I need to hear; that’s all the answer I need, no matter what the prayer.

I am on my road to meet my beloved, it shall pass through the storms, hustle & bustle. But it'’s in those silent moments, I feel His power… and a connection is established - me with the divine, me with myself. He is on a journey, from His abode to mine. And I know.. I won’t really find Him. He is simply there, everywhere. ♥️

A second useful element in Taylor’s work that connects to the social imaginary and to which we will have recourse is the relationship between mimesis and poiesis. Put simply, these terms refer to two different ways of thinking about the world. A mimetic view regards the world as having a given order and a given meaning and thus sees human beings as required to discover that meaning and conform themselves to it. Poiesis, by way of contrast, sees the world as so much raw material out of which meaning and purpose can be created by the individual.

Adrian." I laid my hand over his an felt a warm spark of connection. He jerkedd his head toward me in astonishment. "Nothing he said could change what I think of you. I've had my mind made up about you for a longe time... and it's all good." Adrian looked away form me and down to where my hand covered his. I blushed and pulled away. "Sorry." I'd probably freaked him out. He glanced back up at me. "Best thing that's happened to me all day. Let's hit the road.

I’m not sure about all the particulars that led to this moment. Do I believe life is a series of dots to be connected…or that no one can outrun destiny…or that all roads lead to truth and coincidence is a lie to distract us? The reason I was in this place no longer mattered. The harsh reality stared me in the face and demanded an immediate decision. Walk away and blame it on my age. Or stay and try to help a woman who had slowly become my friend over the last few weeks.

The tractors came over the roads and into the fields, great crawlers moving like insects, having the incredible strength of insects … Snub-nosed monsters, raising the dust and sticking their snouts into it, straight down the country, across the country, through fences, through dooryards, in and out of gullies in straight lines. They did not run on the ground, but on their own roadbeds. They ignored hills and gulches, water courses, fences, houses. That man sitting in the iron seat did not look like a man; gloved, goggled, rubber dust mask over nose and mouth, he was a part of the monster, a robot in the seat … The driver could not control it – straight across country it went, cutting through a dozen farms and straight back. A twitch at the controls could swerve the ‘cat, but the driver’s hands could not twitch because the monster that built the tractor, the monster that sent the tractor out, had somehow gotten into the driver’s hands, into his brain and muscle, had goggled him and muzzled him – goggled his mind, muzzled his speech, goggled his perception, muzzled his protest. He could not see the land as it was, he could not smell the land as it smelled; his feet did not stamp the clods or feel the warmth and power of the earth. He sat in an iron seat and stepped on iron pedals. He could not cheer or beat or curse or encourage the extension of his power, and because of this he could not cheer or whip or curse or encourage himself. He did not know or own or trust or beseech the land. If a seed dropped did not germinate, it was no skin off his ass. If the young thrusting plant withered in drought or drowned in a flood of rain, it was no more to the driver than to the tractor. He loved the land no more than the bank loved the land. He could admire the tractor – its machined surfaces, its surge of power, the roar of its detonating cylinders; but it was not his tractor. Behind the tractor rolled the shining disks, cutting the earth with blades – not plowing but surgery … The driver sat in his iron seat and he was proud of the straight lines he did not will, proud of the tractor he did not own or love, proud of the power he could not control. And when that crop grew, and was harvested, no man had crumbled a hot clod in his fingers and let the earth sift past his fingertips. No man had touched the seed, or lusted for the growth. Men ate what they had not raised, had no connection with the bread. The land bore under iron, and under iron gradually died; for it was not loved or hated, it had no prayers or curses.

For the first time I realized that gratitude and joy were connected, like conjoined twins. I couldn't be happy because I wasn't grateful and I wasn't grateful because I wasn't allowing myself to be. I was too busy hunting the next prize to appreciate the prize already at home. What I had was never enough, not because of the deficit in what I had but because of the deficit in me.

If you have a deep inclination to transmute harm into help and be of benefit to others, whether they live next door or on the other side of the world, you will eventually be connected with the sources of energy and information that will assist your effort.

Many people in this room have an Etsy store where they create unique, unreplicable artifacts or useful items to be sold on a small scale, in a common marketplace where their friends meet and barter. I and many of my friends own more than one spinning wheel. We grow our food again. We make pickles and jams on private, individual scales, when many of our mothers forgot those skills if they ever knew them. We come to conventions, we create small communities of support and distributed skills--when one of us needs help, our village steps in. It’s only that our village is no longer physical, but connected by DSL instead of roads. But look at how we organize our tribes--bloggers preside over large estates, kings and queens whose spouses’ virtues are oft-lauded but whose faces are rarely seen. They have moderators to protect them, to be their knights, a nobility of active commenters and big name fans, a peasantry of regular readers, and vandals starting the occasional flame war just to watch the fields burn. Other villages are more commune-like, sharing out resources on forums or aggregate sites, providing wise women to be consulted, rabbis or priests to explain the world, makers and smiths to fashion magical objects. Groups of performers, acrobats and actors and singers of songs are traveling the roads once more, entertaining for a brief evening in a living room or a wheatfield, known by word of mouth and secret signal. Separate from official government, we create our own hierarchies, laws, and mores, as well as our own folklore and secret history. Even my own guilt about having failed as an academic is quite the crisis of filial piety--you see, my mother is a professor. I have not carried on the family trade. We dwell within a system so large and widespread, so disorganized and unconcerned for anyone but its most privileged and luxurious members, that our powerlessness, when we can summon up the courage to actually face it, is staggering. So we do not face it. We tell ourselves we are Achilles when we have much more in common with the cathedral-worker, laboring anonymously so that the next generation can see some incremental progress. We lack, of course, a Great Work to point to and say: my grandmother made that window; I worked upon the door. Though, I would submit that perhaps the Internet, as an object, as an aggregate entity, is the cathedral we build word by word and image by image, window by window and portal by portal, to stand taller for our children, if only by a little, than it does for us. For most of us are Lancelots, not Galahads. We may see the Grail of a good Classical life, but never touch it. That is for our sons, or their daughters, or further off. And if our villages are online, the real world becomes that dark wood on the edge of civilization, a place of danger and experience, of magic and blood, a place to make one’s name or find death by bear. And here, there be monsters.

It was about finding the sacred within myself, my center, my peaceful core. We each have a sacred space within us, a part of us. This sacred space is a temple, a temple to our inner power, our intuition, and our connection with the divine. Discovery of psychic powers, spells, and meditation are all things that lead us to the temple. They help us find the road within and walk our path to the inner temple.

As a physician, I was trained to deal with uncertainty as aggressively as I dealt with disease itself. The unknown was the enemy. Within this worldview, having a question feels like an emergency; it means that something is out of control and needs to be made known as rapidly, efficiently, and cost-effectively as possible. But death has taken me to the edge of certainty, to the place of questions. After years of trading mystery for mastery, it was hard and even frightening to stop offering myself reasonable explanations for some of the things that I observed and that others told me, and simply take them as they are. "I don't know" had long been a statement of shame, of personal and professional failing. In all of my training I do not recall hearing it said aloud even once. But as I listened to more and more people with life-threatening illnesses tell their stories, not knowing simply became a matter of integrity. Things happened. And the explanations I offered myself became increasingly hollow, like a child whistling in the dark. The truth was that very often I didn't know and couldn't explain, and finally, weighed down by the many, many instances of the mysterious which are such an integral part of illness and healing, I surrendered. It was a moment of awakening. For the first time, I became curious about the things I had been unwilling to see before, more sensitive to inconsistencies I had glibly explained or successfully ignored, more willing to ask people questions and draw them out about stories I would have otherwise dismissed. What I have found in the end was that the life I had defended as a doctor as precious was also Holy. I no longer feel that life is ordinary. Everyday life is filled with mystery. The things we know are only a small part of the things we cannot know but can only glimpse. Yet even the smallest of glimpses can sustain us. Mystery seems to have the power to comfort, to offer hope, and to lend meaning in times of loss and pain. In surprising ways it is the mysterious that strengthens us at such times. I used to try to offer people certainty in times that were not at all certain and could not be made certain. I now just offer my companionship and share my sense of mystery, of the possible, of wonder. After twenty years of working with people with cancer, I find it possible to neither doubt nor accept the unprovable but simply to remain open and wait. I accept that I may never know where truth lies in such matters. The most important questions don't seem to have ready answers. But the questions themselves have a healing power when they are shared. An answer is an invitation to stop thinking about something, to stop wondering. Life has no such stopping places, life is a process whose every event is connected to the moment that just went by. An unanswered question is a fine traveling companion. It sharpens your eye for the road.

Ours was a relationship of small talk. We'd never stayed awake long into the night hoping to find in that nocturnal physical conversation a connection of minds. We hadn't stared into each others eyes because if eyes are the window to the soul it would be a little rude and embarrassing to look in. We'd created a ring-road relationship, circumventing raw emotions and complex feelings, so that our central selves were strangers.

The fascism of the 1920s and 1930s, Ilyin’s era, had three core features: it celebrated will and violence over reason and law; it proposed a leader with a mystical connection to his people; and it characterized globalization as a conspiracy rather than as a set of problems. Revived today in conditions of inequality as a politics of eternity, fascism serves oligarchs as a catalyst for transitions away from public discussion and towards political fiction; away from meaningful voting and towards fake democracy; away from the rule of law and towards personalist regimes.

All Romani dialects – about 60 in all - contain Armenian words, proof if you will that the Lom Bosha passed through Armenia in the early 11th century, trading spices along the Great Silk Road, that network of ancient trade routes connecting China with the Mediterranean and the Black Sea. The Romani traded Armenian carpets, silk, dyes, lapis lazuli and tin, and it’s no surprise that five capitals of Armenia are on The Great Silk Road.

Every telecomm company is as big a corporate welfare bum as you could ask for. Try to imagine what it would cost at market rates to go around to every house in every town in every country and pay for the right to block traffic and dig up roads and erect poles and string wires and pierce every home with cabling. The regulatory fiat that allows these companies to get their networks up and running is worth hundreds of billions, if not trillions, of dollars. If phone companies want to operate in the “free market,” then let them: the FCC could give them 60 days to get all their rotten copper out of our dirt, or we’ll buy it from them at the going scrappage rates. Then, let’s hold an auction for the right to be the next big telecomm company, on one condition: in exchange for using the public’s rights-of-way, you have to agree to connect us to the people we want to talk to, and vice-versa, as quickly and efficiently as you can.

...we have, each of us, a story that is uniquely ours, a narrative arc that we can walk with purpose once we figure out what it is. It's the opposite to living our lives episodically, where each day is only tangentially connected to the next, where we are ourselves the only constants linking yesterday to tomorrow. There is nothing wrong with that, and I don't want to imply that there is by saying how much this shocked me -- just that it felt so suddenly, painfully right to think that I have tapped into my Long Tale, that I have set my feet on the path I want to walk the rest of my life, and that it is a path of stories and writing and that no matter how many oceans I cross or how transient I feel in any given place, I am still on my Tale's Road, because having tapped it, having found it, the following is inevitable....

As the bus took us north on a connection of dark farm roads and smaller highways, I started to wonder where all the cars were. How could the streets be so empty? How could people sleep when there was so much at stake, so much happening, when there were so many reasons to be awake and alive? And I wondered how it was that I could feel both empty, like these streets, and yet so full at the same time. And those weren't the only contrasting poles inside me. I felt sad and happy. Scared and exhilarated. I felt young and old.

The word was born in the blood, grew in the dark body, beating, and took flight through the lips and the mouth. Farther away and nearer still, still it came from dead fathers and from wondering races, from lands which had turned to stone, lands weary of their poor tribes, for when grief took to the roads the people set out and arrived and married new land and water to grow their words again. And so this is the inheritance; this is the wavelength which connects us with dead men and the dawning of new beings not yet come to light.

Kiev became a linchpin of the medieval world, evidenced by the marriage ties of the ruling house in the second half of the eleventh century. Daughters of Yaroslav the Wise, who reigned as Grand Prince of Kiev until 1054, married the King of Norway, the King of Hungary, the King of Sweden and the King of France. One son married the daughter of the King of Poland, while another took as his wife a member of the imperial family of Constantinople. The marriages made in the next generation were even more impressive. Rus’ princesses were married to the King of Hungary, the King of Poland and the powerful German Emperor, Henry IV. Among other illustrious matches was Gytha, the wife of Vladimir II Monomakh, the Grand Prince of Kiev: she was the daughter of Harold II, King of England, who was killed at the battle of Hastings in 1066. The ruling family in Kiev was the best-connected dynasty in Europe.

Over the last decades, the travel industry and media have unwittingly teamed up to create the gap this book aspires to fill. I read a lot of travel sections, travel sites, and travel magazines, and I realized one day I was getting punch-drunk on how fantastic everything was. There s just so much Escape, Undiscovered, Quaint, Top 10 Most Amazing . . . , Secret Beaches, Incredible Islands, Savvy, Frugal, Best Ever. These adjectives just don t connect with most of my experiences on the road life, misadventure, and a dose of Murphy s Law often get in the way.

I grieve to think that closeness requires some measure of distance as its preserver, if only as a safety measure, because it certainly seems as if connection, in a deeper sense, introduces a specter of estrangement; for to come into contact with someone is to change her—there is that certainty; it reminds me of a game that Robin told me about told me about one day after school, as we were walking down Annatta Road certainly twenty years ago: find a word, a familiar word, on a page, and then stare at it for a while, just let your eyes linger upon it; and soon enough, sometimes after no more than a few seconds, the word comes to look misspelled, or badly transcribed, or as if there are other things wrong with it; so I tried it once, with the most familiar word there is: love, first verb in the Latin primer, the word known to all men; and after no more than five seconds I could swear that it wasn't the same word I had always known: it looked odd, misshapen, and as if it had all kinds of different pronunciations, except the one I had always believed was correct, and had always used; and so there was dissonance...

May you recognize in your life the presence, power, and light of your soul. May you realize that you are never alone, that your soul in its brightness and belonging connects you intimately with the rhythm of the universe. May you have respect for your individuality and difference. May you realize that the shape of your soul is unique, that you have a special destiny here, that behind the façade of your life there is something beautiful and eternal happening. May you learn to see your self with the same delight, pride, and expectation with which God sees you in every moment.

That was true, Iris would sometimes think, about marriage: it was only a boat, too. A wooden boat, difficult to build, even more difficult to maintain, whose beauty derived at least in part from its unlikelihood. Long ago the pragmatic justifications for both marriage and wooden-boat building had been lost or superseded. Why invest countless hours, years, and dollars in planing and carving, gluing and fastening, caulking and fairing, when a fiberglass boat can be had at a fraction of the cost? Why struggle to maintain love and commitment over decades when there were far easier ways to live, ones that required no effort or attention to prevent corrosion and rot? Why continue to pour your heart into these obsolete arts? Because their beauty, the way they connect you to your history and to the living world, justifies your efforts. A long marriage, like a classic wooden boat, could be a thing of grace, but only if great effort was devoted to its maintenance. At first your notions of your life with another were no more substantial than a pattern laid down in plywood. Then year by year you constructed the frame around the form, and began layering memories, griefs, and small triumphs like strips of veneer planking bent around the hull of everyday routine. You sanded down the rough edges, patched the misunderstandings, faired the petty betrayals. Sometimes you sprung a leak. You fell apart in rough weather or were smashed on devouring rocks. But then, as now, in the teeth of a storm, when it seemed like all was lost, the timber swelled, the leak sealed up, and you found that your craft was, after all, sea-kindly.

I've hated Snowflake for so long," she says. "But then I met you. And you're the person entire town has trashed, a person belonging to the group I've been raised to believe is evil, and you're the only person who is able to make me feel as if every part of me is beautiful." She is beautiful. Inside and out. My fingers tunnel into her hair again, but this time, I gently knot them in. My heart beats hard, and I open my mouth, hoping that doing so will force the right words. That I can explain being near her makes everything that's impossible about me seem possible. But the words become lodged in my throat and silence paralyzes my tongue. Breanna blinks and the hope that had been on her face disappears as she misreads my hesitation. Her hold on me loosens and she ducks her head. "Don't listen to me. I say too much around you. I was being stupid I..." More words meant to wipe away her admission spill from her mouth, but I'm not listening. My grip on her hair tightens, I lower my lips to hers and I kiss Breanna Miller.

*One clue that there’s something not quite real about sequential time the way you experience it is the various paradoxes of time supposedly passing and of a so-called ‘present’ that’s always unrolling into the future and creating more and more past behind it. As if the present were this car—nice car by the way—and the past is the road we’ve just gone over, and the future is the headlit road up ahead we haven’t yet gotten to, and time is the car’s forward movement, and the precise present is the car’s front bumper as it cuts through the fog of the future, so that it’s now and then a tiny bit later a whole different now, etc. Except if time is really passing, how fast does it go? At what rate does the present change? See? Meaning if we use time to measure motion or rate—which we do, it’s the only way you can—95 miles per hour, 70 heartbeats a minute, etc.—how are you supposed to measure the rate at which time moves? One second per second? It makes no sense. You can’t even talk about time flowing or moving without hitting up against paradox right away. So think for a second: What if there’s really no movement at all? What if this is all unfolding in the one flash you call the present, this first, infinitely tiny split-second of impact when the speeding car’s front bumper’s just starting to touch the abutment, just before the bumper crumples and displaces the front end and you go violently forward and the steering column comes back at your chest as if shot out of something enormous? Meaning that what if in fact this now is infinite and never really passes in the way your mind is supposedly wired to understand pass, so that not only your whole life but every single humanly conceivable way to describe and account for that life has time to flash like neon shaped into those connected cursive letters that businesses’ signs and windows love so much to use through your mind all at once in the literally immeasurable instant between impact and death, just as you start forward to meet the wheel at a rate no belt ever made could restrain—THE END." footnote ("Good Old Neon")

Questions of Travel There are too many waterfalls here; the crowded streams hurry too rapidly down to the sea, and the pressure of so many clouds on the mountaintops makes them spill over the sides in soft slow-motion, turning to waterfalls under our very eyes. —For if those streaks, those mile-long, shiny, tearstains, aren't waterfalls yet, in a quick age or so, as ages go here, they probably will be. But if the streams and clouds keep travelling, travelling, the mountains look like the hulls of capsized ships, slime-hung and barnacled. Think of the long trip home. Should we have stayed at home and thought of here? Where should we be today? Is it right to be watching strangers in a play in this strangest of theatres? What childishness is it that while there's a breath of life in our bodies, we are determined to rush to see the sun the other way around? The tiniest green hummingbird in the world? To stare at some inexplicable old stonework, inexplicable and impenetrable, at any view, instantly seen and always, always delightful? Oh, must we dream our dreams and have them, too? And have we room for one more folded sunset, still quite warm? But surely it would have been a pity not to have seen the trees along this road, really exaggerated in their beauty, not to have seen them gesturing like noble pantomimists, robed in pink. —Not to have had to stop for gas and heard the sad, two-noted, wooden tune of disparate wooden clogs carelessly clacking over a grease-stained filling-station floor. (In another country the clogs would all be tested. Each pair there would have identical pitch.) —A pity not to have heard the other, less primitive music of the fat brown bird who sings above the broken gasoline pump in a bamboo church of Jesuit baroque: three towers, five silver crosses. —Yes, a pity not to have pondered, blurredly and inconclusively, on what connection can exist for centuries between the crudest wooden footwear and, careful and finicky, the whittled fantasies of wooden cages. —Never to have studied history in the weak calligraphy of songbirds' cages. —And never to have had to listen to rain so much like politicians' speeches: two hour of unrelenting oratory and then a sudden golden silence in which the traveller takes a notebook, writes: "Is it lack of imagination that makes us come to imagined places, not just stay at home? Or could Pascal have been entirely right about just sitting quietly in one's room? Continent, city, country, society: the choice is never wide and never free. And here, or there...No. Should we have stayed at home, wherever that may be?

Working to restore our voice with members of our first family can be a terrific learning experience. We didn't choose these difficult folks, but, as adults, how we talk to them is up to us. Observing and changing our part in family conversations is one royal road to change. In other words, if you can learn to speak clearly and to respond in a new way with your difficult mother or sister, then other relationships will be a piece of cake.

Let dry my tears, let me gaze into the truly everlasting gleam in your eyes, knowing that what we hold dear in our hearts will forever illuminate our parting journey from now forward. Each drop that falls bears witness to the bittersweet ache of farewell, as we bid adieu to the warmth of shared moments and the comfort of familiar embraces. Yet, amidst the sorrow, there lies a glimmer of solace in the knowledge that the love we've nurtured will transcend the boundaries of time and distance. As we embark on separate paths, may the radiance of cherished memories serve as guiding stars, lighting our way through the darkness of separation. Though tears may blur our vision momentarily, let them not obscure the beauty of the connection we've forged, nor dampen the flicker of hope that dances in our souls. For even in the midst of goodbyes, our love remains an unwavering beacon, casting its luminous glow upon the road ahead.

A discreet person . . . • is strong, yet humble; • expresses genuine concern and interest; • exercises caution to avoid unnecessary risks; • knows intuitively when a situation or conversation is heading in the wrong direction; • does not need to tear others down to build himself up; • refrains from using foul language or speaking brashly; • regulates her reactions and responds appropriately; • takes the higher road rather than wrestling in the mud; • remains gracious and poised in the heat of the moment; • refrains from unnecessary confrontations; • does not break confidence or share other people’s secrets with which they have been entrusted; • communicates with deliberation and confidence.

abruptly pulled over to the side of the road. And right there I had, for the first time in my life, a clear knowledge of a dualism in me. Two obviously separate parts were within my being. One was extremely old, at ease, indifferent. It was heavy, dark, and connected to everything else. It was the part of me that did not care, because it was equal to anything. It enjoyed things with no expectation. The other part was light, new, fluffy, agitated. It was nervous, fast. It cared about itself because it was insecure and did not enjoy anything, simply because it lacked the capacity to connect itself to anything. It was alone, on the surface, vulnerable. That was the part with which I looked at the world.

The law of manifestation operates like a triangle: First, know what you want and visualize it as if you already had it; Second, see it behind the illusion of reality, practice it in your decisions, choose the people you hang out with, etc; Third, believe, have faith and work on your emotions to be at the right frequency. This triangle of manifestation is one of the secrets of many religions: Christianity, Scientology, and Freemasonry. In Masonry is seen as "heart, mind and desire"; in Scientology is perceived as "reality, communication and affinity"; in Christianity is understood as "Father, son and holy ghost"; basically, "actions, learnings and emotions". In Christianity, the Father equals reality or the Creator of the illusion, the son is the way, the path, he road of our decisions and actions, and the holy ghost is our heart, instincts and desires manifested in that same path. In word words, through Jesus, and with the power of the holy ghost, you reach God. This is an allegory that not many Christians can understand. Jesus represent behavior - right and wrong, the holy ghost is our faith, your heart and emotions reflecting back at you what you attract, it's the energy that connects you to your dreams, and God represents the Architect of Reality. So, through moral behavior and positive emotions, your understand God and life, and then you receive "paradise". This paradise is whatever you dream for yourself. Furthermore, if someone has shown you this way, he has been as an angel to you, a messenger of God; if someone stopped you from reaching it, he has been as a demon, a worker for Satan, the enemy, if you failed in seeing this path, you have redirected yourself towards hell. And if you hate your life, you are already in hell. If you want to get out of hell, you must accept the truth, and this truth is that you must know God, for He is the truth. He and the truth are one and the same.

Though I did not have the statistics, just observing the number of women on the streets during peak hours dressed for work, it was obvious that a greater percentage of women in Vanni went to work outside the home. There were also more women in civilian clothes riding motorbikes on Vanni roads compared to the rest of the island. Women, both LTTE members as well as civilians, occupied the public space in large numbers. They were very visible on the roads and in the LTTE institutions. This gave Vanni a uniquely pro-woman character, which was absent elsewhere on the island. ... It was a unique kind of feminism, created by connecting the majority of women living all over Vanni, from all walks of life, for public action regarding women and children in need of help

The connection between radical attentiveness, prayer, and joy pervades Jewish mystical thinking in its diverse phases but never so brightly, so every-day-related, and so clearly as in Hasidism. Melancholy is the dust in the soul that Satan spreads out. Worry and dejection are seen to be the roots of every evil force. Melancholy is a wicked quality and displeasing to God, says Martin Buber. Rabbi Bunam said: "Once when I was on the road near Warsaw, I felt that I had to tell a certain story. But this story was of a worldly nature and I knew that it would only rouse laughter among the many people who had gathered about me. The Evil Urge tried very hard to dissuade me, saying that I would lose all those people because once they heard this story they would no longer consider me a rabbi. But I said to my heart: `Why should you he concerned about the secret ways of God?' And I remembered the words of Rabbi Pinhas of Koretz: 'All joys hail from paradise, and jests too, provided they are uttered in true joy’ And so in my heart of hearts I renounced my rabbi's office and told the story. The gathering burst out laughing. And those who up to this point had been distant from me attached themselves to me." (a quote from Tales of the Hasidim by Martin Buber). Joy, laughter, and delight are so powerful because, like all mysticism, they abolish conventional divisions, in this case the division between secular and sacred. The often boisterous laughter, especially of women, is part and parcel of the everyday life of mystical movements.

One of the powerful functions of a library — any library — lies in its ability to take us away from worlds that are familiar and comfortable and into ones which we can neither predict nor control, to lead us down new roads whose contours and vistas provide us with new perspectives. Sometimes, if we are fortunate, those other worlds turn out to have more points of familiarity with our own than we had thought. Sometimes we make connections back to familiar territory and when we have returned, we do so supplied with new perspectives, which enrich our lives as scholars and enhance our role as teachers. Sometimes the experience takes us beyond our immediate lives as scholars and teachers, and the library produces this result particularly when it functions as the storehouse of memory, a treasury whose texts connect us through time to all humanity." [Browsing in the Western Stacks, Harvard Library Bulletin NS 6(3): 27-33, 1995]

Psychologists often approach personality by measuring basic traits such as the “big five”: neuroticism, extroversion, openness to new experiences, agreeableness (warmth/niceness), and conscientiousness.15 These traits are facts about the elephant, about a person’s automatic reactions to various situations. They are fairly similar between identical twins reared apart, indicating that they are influenced in part by genes, although they are also influenced by changes in the conditions of one’s life or the roles one plays, such as becoming a parent.16 But psychologist Dan McAdams has suggested that personality really has three levels... The third level of personality is that of the “life story.” Human beings in every culture are fascinated by stories; we create them wherever we can. (See those seven stars up there? They are seven sisters who once . . . ) It’s no different with our own lives. We can’t stop ourselves from creating what McAdams describes as an “evolving story that integrates a reconstructed past, perceived present, and anticipated future into a coherent and vitalizing life myth.”18 Although the lowest level of personality is mostly about the elephant, the life story is written primarily by the rider. You create your story in consciousness as you interpret your own behavior, and as you listen to other people’s thoughts about you. The life story is not the work of a historian—remember that the rider has no access to the real causes of your behavior; it is more like a work of historical fiction that makes plenty of references to real events and connects them by dramatizations and interpretations that might or might not be true to the spirit of what happened. Adversity may be necessary for growth because it forces you to stop speeding along the road of life, allowing you to notice the paths that were branching off all along, and to think about where you really want to end up.

Should is how other people want us to live our lives. It’s all of the expectations that others layer upon us. Sometimes, Shoulds are small, seemingly innocuous, and easily accommodated. “You should listen to that song,” for example. At other times, Shoulds are highly influential systems of thought that pressure and, at their most destructive, coerce us to live our lives differently. When we choose Should, we’re choosing to live our life for someone or something other than ourselves. The journey to Should can be smooth, the rewards can seem clear, and the options are often plentiful. Must is different. Must is who we are, what we believe, and what we do when we are alone with our truest, most authentic self. It’s that which calls to us most deeply. It’s our convictions, our passions, our deepest held urges and desires — unavoidable, undeniable, and inexplicable. Unlike Should, Must doesn’t accept compromises. Must is when we stop conforming to other people’s ideals and start connecting to our own — and this allows us to cultivate our full potential as individuals. To choose Must is to say yes to hard work and constant effort, to say yes to a journey without a road map or guarantees, and in so doing, to say yes to what Joseph Campbell called “the experience of being alive, so that our life experiences on the purely physical plane will have resonance within our innermost being and reality, so that we actually feel the rapture of being alive.” Choosing Must is the greatest thing we can do with our lives.

It is in connection with the deliberate effort of the skillful demagogue to weld together a closely coherent and homogeneous body of supporters that the third and perhaps most important negative element of selection enters. It seems to be almost a law of human nature that it is easier for people to agree on a negative program — on the hatred of an enemy, on the envy of those better off — than on any positive task. The contrast between the "we" and the "they," the common fight against those outside the group, seems to be an essential ingredient in any creed which will solidly knit together a group for common action. It is consequently always employed by those who seek, not merely support of a policy, but the unreserved allegiance of huge masses. From their point of view it has the great advantage of leaving them greater freedom of action than almost any positive program. The enemy, whether he be internal, like the "Jew" or the "kulak," or external, seems to be an indispensable requisite in the armory of a totalitarian leader. That in Germany it was the Jew who became the enemy until his place was taken by the "plutocracies" was no less a result of the anticapitalist resentment on which the whole movement was based than the selection of the kulak in Russia. In Germany and Austria the Jew had come to be regarded as the representative of capitalism because a traditional dislike of large classes of the population for commercial pursuits had left these more readily accessible to a group that was practically excluded from the more highly esteemed occupations. It is the old story of the alien race's being admitted only to the less respected trades and then being hated still more for practicing them. The fact that German anti-Semitism and anticapitalism spring from the same root is of great importance for the understanding of what has happened there, but this is rarely grasped by foreign observers.

A disdain for the practical swept the ancient world. Plato urged astronomers to think about the heavens, but not to waste their time observing them. Aristotle believed that: “The lower sort are by nature slaves, and it is better for them as for all inferiors that they should be under the rule of a master.… The slave shares in his master’s life; the artisan is less closely connected with him, and only attains excellence in proportion as he becomes a slave. The meaner sort of mechanic has a special and separate slavery.” Plutarch wrote: “It does not of necessity follow that, if the work delight you with its grace, the one who wrought it is worthy of esteem.” Xenophon’s opinion was: “What are called the mechanical arts carry a social stigma and are rightly dishonoured in our cities.” As a result of such attitudes, the brilliant and promising Ionian experimental method was largely abandoned for two thousand years. Without experiment, there is no way to choose among contending hypotheses, no way for science to advance. The anti-empirical taint of the Pythagoreans survives to this day. But why? Where did this distaste for experiment come from? An explanation for the decline of ancient science has been put forward by the historian of science, Benjamin Farrington: The mercantile tradition, which led to Ionian science, also led to a slave economy. The owning of slaves was the road to wealth and power. Polycrates’ fortifications were built by slaves. Athens in the time of Pericles, Plato and Aristotle had a vast slave population. All the brave Athenian talk about democracy applied only to a privileged few. What slaves characteristically perform is manual labor. But scientific experimentation is manual labor, from which the slaveholders are preferentially distanced; while it is only the slaveholders—politely called “gentle-men” in some societies—who have the leisure to do science. Accordingly, almost no one did science. The Ionians were perfectly able to make machines of some elegance. But the availability of slaves undermined the economic motive for the development of technology. Thus the mercantile tradition contributed to the great Ionian awakening around 600 B.C., and, through slavery, may have been the cause of its decline some two centuries later. There are great ironies here.

Not very long ago I was driving with my husband on the back roads of Grey County, which is to the north and east of Huron County. We passed a country store standing empty at a crossroads. It had old-fashioned store windows, with long narrow panes. Out in front there was a stand for gas pumps which weren't there anymore. Close beside it was a mound of sumac trees and strangling vines, into which all kinds of junk had been thrown. The sumacs jogged my memory and I looked back at the store. It seemed to me that I had been here once, and the the scene was connected with some disappointment or dismay. I knew that I had never driven this way before in my adult life and I did not think I could have come here as a child. It was too far from home. Most of our drives out of town where to my grandparents'house in Blyth--they had retired there after they sold the farm. And once a summer we drove to the lake at Goderich. But even as I was saying this to my husband I remembered the disappointment. Ice cream. Then I remembered everything--the trip my father and I had made to Muskoka in 1941, when my mother was already there, selling furs at the Pine Tree Hotel north of Gravehurst.

[Look at] the chair you are lounging in. . . . Could you have made it for yourself? . . . How [would you] get, say, the wood? Go and fell a tree? But only after first making the tools for that, and putting together some kind of vehicle to haul the wood, and constructing a mill to do the lumber and roads to drive on from place to place? In short, a lifetime or two to make one chair! . . . If we . . . worked not forty but one-hundred-forty hours per week we couldn’t make ourselves from scratch even a fraction of all the goods and services that we call our own. [Our] paycheck turns out to buy us the use of far more than we could possibly make for ourselves in the time it takes us to earn the check. . . . Work . . . yields far more in return upon our efforts than our particular jobs put in. . . .

The Temple of Hekate at Lagina, Caria, Anatolia was the last major temple built during the Hellenistic period. The temple was constructed on the site of an older settlement, which may have included an earlier temple. Lagina is the largest known temple which was dedicated entirely to Hekate and is famous for being the site of a key-bearing procession. In this procession, a key was carried by a young girl along the Sacred Way, an 11km road which connected the temple at Lagina to the nearby city of Stratonicea. Unfortunately, we don’t have reliable information on the purpose of the ceremony. Johnston writes that: "None of our sources explain what it was supposed to accomplish, but if it took its name from a key that was carried, then that key must have been of central importance - it must have been used to lock or unlock something significant." [89] Johnston further explains that although we don’t know what the key opened, the number of inscriptions naming the festival indicates that it was a significant festival. We can speculate that it was the key to the city, the key to the temple at Lagina, or the key to another (unknown) precinct. Considering Hekate’s ability to traverse between the worlds of the living and the dead, it is conceivable that the key opened the way to some form of ritual katabasis. At Lagina, the goddess Hekate was given the epithet Kleidouchos (key-bearer), so it is also possible that the young girl who carried the keys in the procession represented the goddess in the ceremony.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

Reflect: A call to pause before you start the journey and then at various steps along the way, understanding that change and choice occur from the inside out. Connect: A step where you request feedback and counsel from trusted friends and guides, recognizing that isolation is fatal—no one should make this journey alone. Explore: A beginning of the journey of discovery, a step of testing different possibilities, both inside and out, in the knowledge that curiosity and courage are essential to finding the way forward. Choose: A narrowing of options in which you focus on your priorities and do both a deeper dive and a reality check, exploring a smaller number of choices to see which fit your emerging sense of what’s right for you. Repack: A step of deciding what’s essential for the road ahead—what to let go of and what to keep, how to lighten your load, both tangible and intangible, for the new way that is opening up. Act: A first step toward making the possibilities real in the recognition that taking action doesn’t drain energy, it releases energy through the optimism that comes with choice, curiosity, and courage.

So began my love affair with books. Years later, as a college student, I remember having a choice between a few slices of pizza that would have held me over for a day or a copy of On the Road. I bought the book. I would have forgotten what the pizza tasted like, but I still remember Kerouac. The world was mine for the reading. I traveled with my books. I was there on a tramp steamer in the North Atlantic with the Hardy Boys, piecing together an unsolvable crime. I rode into the Valley of Death with the six hundred and I stood at the graves of Uncas and Cora and listened to the mournful song of the Lenni Linape. Although I braved a frozen death at Valley Forge and felt the spin of a hundred bullets at Shiloh, I was never afraid. I was there as much as you are where you are, right this second. I smelled the gunsmoke and tasted the frost. And it was good to be there. No one could harm me there. No one could punch me, slap me, call me stupid, or pretend I wasn’t in the room. The other kids raced through books so they could get the completion stamp on their library card. I didn’t care about that stupid completion stamp. I didn’t want to race through books. I wanted books to walk slowly through me, stop, and touch my brain and my memory. If a book couldn’t do that, it probably wasn’t a very good book. Besides, it isn’t how much you read, it’s what you read. What I learned from books, from young Ben Franklin’s anger at his brother to Anne Frank’s longing for the way her life used to be, was that I wasn’t alone in my pain. All that caused me such anguish affected others, too, and that connected me to them and that connected me to my books. I loved everything about books. I loved that odd sensation of turning the final page, realizing the story had ended, and feeling that I was saying a last goodbye to a new friend.

Just as summer-killed meat draws flies, so the court draws spurious sages, philosophists, and acosmists who remain there as long as their purses and their wits will maintain them, in the hope (at first) of an appointment from the Autarch and (later) of obtaining a tutorial position in some exalted family. At sixteen or so, Thecla was attracted, as I think young women often are, to their lectures on theogony, thodicy, and the like, and I recall one particularly in which a phoebad put forward as an ultimate truth the ancient sophistry of the existence of three Adonai, that of the city (or of the people), that of the poets, and that of the philosophers. Her reasoning was that since the beginning of human consciousness (if such a beginning ever was) there have been vast numbers of persons in the three categories who have endeavored to pierce the secret of the divine. If it does not exist, they should have discovered that long before; if it does, it is not possible that Truth itself should mislead them. Yet the beliefs of the populace, the insights of the rhapsodists, and the theories of the metaphysicians have so far diverged that few of them can so much as comprehend what the others say, and someone who knew nothing of any of their ideas might well believe there was no connection at all between them. May it not be, she asked (and even now I am not certain I can answer), that instead of traveling, as has always been supposed, down three roads to the same destination, they are actually traveling toward three quite different ones? After all, when in common life we behold three roads issuing from the same crossing, we do not assume they all proceed toward the same goal. I found (and find) this suggestion as rational as it is repellent, and it represents for me all that monomaniacal fabric of argument, so tightly woven that not even the tiniest objection or spark of light can escape its net, in which human minds become enmeshed whenever the subject is one in which no appeal to fact is possible. As a fact the Claw was thus an incommensurable. No quantity of money, no piling up of archipelagoes or empires could approach it in value any more than the indefinite multiplication of horizontal distance could be made to equal vertical distance. If it was, as I believed, a thing from outside the universe, then its light, which I had seen shine faintly so often, and a few times brightly, was in some sense the only light we had. If it were destroyed, we were left fumbling in the dark.

Do you remember the Third Insight, that humans are unique in a world of energy in that they can project their energy consciously?” “Yes.” “Do you remember how this is done?” I recalled John’s lessons. “Yes, it is done by appreciating the beauty of an object until enough energy comes into us to feel love. At that point we can send energy back.” “That’s right. And the same principle holds true with people. When we appreciate the shape and demeanor of a person, really focus on them until their shape and features begin to stand out and to have more presence, we can then send them energy, lifting them up. “Of course, the first step is to keep our own energy high, then we can start the flow of energy coming into us, through us, and into the other person. The more we appreciate their wholeness, their inner beauty, the more the energy flows into them, and naturally, the more that flows into us.” She laughed. “It’s really a rather hedonistic thing to do,” she said. “The more we can love and appreciate others, the more energy flows into us. That’s why loving and energizing others is the best possible thing we can do for ourselves.” “I’ve heard that before,” I said. “Father Sanchez says it often.” I looked at Julia closely. I had the feeling I was seeing her deeper personality for the first time. She returned my gaze for an instant, then focused again on the road. “The effect on the individual of this projection of energy is immense,” she said. “Right now, for instance, you’re filling me with energy. I can feel it. What I feel is a greater sense of lightness and clarity as I’m formulating my thoughts to speak. “Because you are giving me more energy than I would have otherwise, I can see what my truth is and more readily give it to you. When I do that, you have a sense of revelation about what I’m saying. This leads you to see my higher self even more fully and so appreciate and focus on it at an even deeper level, which gives me even more energy and greater insight into my truth and the cycle begins over again. Two or more people doing this together can reach incredible highs as they build one another up and have it immediately returned. You must understand, though, that this connection is completely different from a co-dependent relationship. A co-dependent relationship begins this way but soon becomes controlling because the addiction cuts them off from their source and the energy runs out. Real projection of energy has no attachment or intention. Both people are just waiting for the messages.

Humans never outgrow their need to connect with others, nor should they, but mature, truly individual people are not controlled by these needs. Becoming such a separate being takes the whole of a childhood, which in our times stretches to at least the end of the teenage years and perhaps beyond. We need to release a child from preoccupation with attachment so he can pursue the natural agenda of independent maturation. The secret to doing so is to make sure that the child does not need to work to get his needs met for contact and closeness, to find his bearings, to orient. Children need to have their attachment needs satiated; only then can a shift of energy occur toward individuation, the process of becoming a truly individual person. Only then is the child freed to venture forward, to grow emotionally. Attachment hunger is very much like physical hunger. The need for food never goes away, just as the child's need for attachment never ends. As parents we free the child from the pursuit of physical nurturance. We assume responsibility for feeding the child as well as providing a sense of security about the provision. No matter how much food a child has at the moment, if there is no sense of confidence in the supply, getting food will continue to be the top priority. A child is not free to proceed with his learning and his life until the food issues are taken care of, and we parents do that as a matter of course. Our duty ought to be equally transparent to us in satisfying the child's attachment hunger. In his book On Becoming a Person, the psychotherapist Carl Rogers describes a warm, caring attitude for which he adopted the phrase unconditional positive regard because, he said, “It has no conditions of worth attached to it.” This is a caring, wrote Rogers, “which is not possessive, which demands no personal gratification. It is an atmosphere which simply demonstrates I care; not I care for you if you behave thus and so.” Rogers was summing up the qualities of a good therapist in relation to her/his clients. Substitute parent for therapist and child for client, and we have an eloquent description of what is needed in a parent-child relationship. Unconditional parental love is the indispensable nutrient for the child's healthy emotional growth. The first task is to create space in the child's heart for the certainty that she is precisely the person the parents want and love. She does not have to do anything or be any different to earn that love — in fact, she cannot do anything, since that love cannot be won or lost. It is not conditional. It is just there, regardless of which side the child is acting from — “good” or “bad.” The child can be ornery, unpleasant, whiny, uncooperative, and plain rude, and the parent still lets her feel loved. Ways have to be found to convey the unacceptability of certain behaviors without making the child herself feel unaccepted. She has to be able to bring her unrest, her least likable characteristics to the parent and still receive the parent's absolutely satisfying, security-inducing unconditional love. A child needs to experience enough security, enough unconditional love, for the required shift of energy to occur. It's as if the brain says, “Thank you very much, that is what we needed, and now we can get on with the real task of development, with becoming a separate being. I don't have to keep hunting for fuel; my tank has been refilled, so now I can get on the road again.” Nothing could be more important in the developmental scheme of things.

Those are the moments I’m proud of. The times I saw through them. The times I made them work to break me, even though I knew they would. The times I questioned the lies being fed to me, though everyone around me believed. I learned early that if everyone around you has their head bowed, their eyes shut tight—keep your eyes open and look around. I’m reflexively suspicious of anyone who stands on a soapbox. Tell me you have the answers and I’ll know you’re trying to sell me something. I’m as wary of certainty as I am of good vibes and positive thinking. They’re delusions that allow you to ignore reality and lay the blame at the feet of those suffering. They just didn’t follow the rules, or think positively enough. They brought it on themselves. I don’t have the answers. Maybe depression’s the natural reaction to a world full of cruelty and pain. But the thing I know about depression is if you want to survive it, you have to train yourself to hold on; when you can see no reason to keep going, you cannot imagine a future worth seeing, you keep moving anyway. That’s not delusion. That’s hope. It’s a muscle you exercise so it’s strong when you need it. You feed it with books and art and dogs who rest their head on your leg, and human connection with people who are genuinely interested and excited; you feed it with growing a tomato and baking sourdough and making a baby laugh and standing at the edge of oceans and feeling a horse’s whiskers on your palm and bear hugs and late-night talks over whiskey and a warm happy sigh on your neck and the unexpected perfect song on the radio, and mushroom trips with a friend who giggles at the way the trees aren’t acting right, and jumping in creeks, and lying in the grass under the stars, and driving with the windows down on a swirly two-lane road. You stock up like a fucking prepper buying tubs of chipped beef and powdered milk and ammo. You stock up so some part of you knows and remembers, even in the dark, all that’s worth saving in this world. It’s comforting to know what happens next. But if there’s one thing I know, it’s that no one fucking knows. And it’s terrifying. I don’t dream of a home and a family, a career and financial stability. I dream of living. And my inner voice, defective though it may be, still tells me happiness and peace, belonging and love, all lie just around the next corner, the next city, the next country. Just keep moving and hope the next place will be better. It has to be. Just around the next bend, everything is beautiful. And it breaks my heart.

EAGLE The East direction is represented by eagle and condor, who bring vision, clarity, and foresight. Eagle perceives the entire panorama of life without becoming bogged down in its details. The energies of eagle assist us in finding the guiding vision of our lives. The eyes of condor see into the past and the future, helping to know where we come from, and who we are becoming. When I work with a client who is stuck in the traumas of the past, I help her to connect with the spirit of eagle or condor. As this energy infuses the healing space, my client is often able to attain new clarity and insight into her life. This is not an intellectual insight, but rather a call, faint at first, hardly consciously heard. Her possibilities beckon to her and propel her out of her grief and into her destiny. I believe that while everyone has a future, only certain people have a destiny. Having a destiny means living to your fullest human potential. You don’t need to become a famous politician or poet, but your destiny has to be endowed with meaning and purpose. You could be a street sweeper and be living a destiny. You could be the president of a large corporation and be living a life bereft of meaning. One can make oneself available to destiny, but it requires a great deal of courage to do so. Otherwise our destiny bypasses us, leaving us deprived of a fulfillment known by those who choose to take the road less traveled. Eagle allows us to rise above the mundane battles that occupy our lives and consume our energy and attention. Eagle gives us wings to soar above trivial day-to-day struggles into the high peaks close to Heaven. Eagle and condor represent the self-transcending principle in nature. Biologists have identified the self-transcending principle as one of the prime agendas of evolution. Living molecules seek to transcend their selfhood to become cells, then simple organisms, which then form tissues, then organs, and then evolve into complex beings such as humans and whales. Every transcending jump is inclusive of all of the levels beneath it. Cells are inclusive of molecules, yet transcend them; organs are inclusive of cells, yet go far beyond them; whales are inclusive of organs yet cannot be described by them, as the whole transcends the sum of its parts. The transcending principle represented by eagle states that problems at a certain level are best solved by going up one step. The problems of cells are best resolved by organs, while the needs of organs are best addressed by an organism such as a butterfly or a human. The same principle operates in our lives. Think of nested Russian dolls. Material needs are the tiny doll in the center. The larger emotional doll encompasses them, and both are contained within the outermost spiritual doll. In this way, we cannot satisfy emotional needs with material things, but we can satisfy them spiritually. When we go one step up, our emotional needs are addressed in the solution. We rise above our life dilemmas on the wings of eagle and see our lives in perspective.

He spent the morning at the beach. He had no idea which one, just some open stretch of coastline reaching out to the sea. An unbroken mantle of soft grey clouds was sitting low over the water. Only on the horizon was there a glimmer of light, a faint blue band of promise. The beach was deserted, not another soul on the vast, wide expanse of sand that stretched out in front of him. Having come from the city, it never ceased to amaze Jejeune that you could be that alone in the world. He walked along the beach, feeling the satisfying softness as the sand gave way beneath his slow deliberate strides. He ventured as close to the tide line as he dared, the white noise of the waves breaking on the shingles. A set of paw prints ran along the sand, with an unbroken line in between. A small dog, dragging a stick in its mouth. Always the detective, even if, these days, he wasn’t a very good one. Jejeune’s path became blocked by a narrow tidal creek carrying its silty cargo out to the sea. On each side of it were shallow lagoons and rock pools. When the tide washed in they would teem with new life, but at the moment they looked barren and empty. Jejeune looked inland, back to where the dark smudge of Corsican pines marked the edge of the coast road. He traced the creek’s sinuous course back to where it emerged from a tidal salt flat, and watched the water for a long time as it eddied and churned, meeting the incoming tide in an erotic swirl of water, the fresh intermingling with the salty in a turbulent, roiling dance, until it was no longer possible to tell one from the other. He looked out at the sea, at the motion, the color, the light. A Black-headed Gull swooped in and settled on a piece of driftwood a few feet away. Picture complete, thought Jejeune. For him, a landscape by itself, no matter how beautiful, seemed an empty thing. It needed a flicker of life, a tiny quiver of existence, to validate it, to confirm that other living things found a home here, too. Side by side, they looked out over the sea, the man and the bird, two beating hearts in this otherwise empty landscape, with no connection beyond their desire to be here, at this time. Was it the birds that attracted him to places like this, he wondered, or the solitude, the absence of demands, of expectations? But if Jejeune was unsure of his own motives, he knew this bird would have a purpose in being here. Nature always had her reasons. He chanced a sidelong glance at the bird, now settled to his presence. It had already completed its summer molt, crisp clean feathers having replaced the ones abraded by the harsh demands of eking out a living on this wild, windswept coastline. The gull stayed for a long moment, allowing Jejeune to rest his eyes softly, unthreateningly, upon it. And then, as if deciding it had allowed him enough time to appreciate its beauty, the bird spread its wings and effortlessly lifted off, wheeling on the invisible air currents, drifting away over the sea toward the horizon. p. 282-3