Root People Quotes

Kind people have a way of working their way inside me and rooting there.

The intelligence of that creature known as a crowd is the square root of the number of people in it.

Love like rain, can nourish from above, drenching couples with soaking joy. But sometimes, under the angry heat of life, love dries on the surface and must nourish from below, tending to its roots, keeping itself alive.

We cultivate love when we allow our most vulnerable and powerful selves to be deeply seen and known, and when we honor the spiritual connection that grows from that offering with trust, respect, kindness and affection. Love is not something we give or get; it is something that we nurture and grow, a connection that can only be cultivated between two people when it exists within each one of them – we can only love others as much as we love ourselves. Shame, blame, disrespect, betrayal, and the withholding of affection damage the roots from which love grows. Love can only survive these injuries if they are acknowledged, healed and rare.

Maybe we're just born to love and worry about the people we know, and to go on loving and worrying even when there are more important things we should be doing. And if that means the human species is going to die out, isn't it in a way a nice reason to die out, the nicest reason you can imagine? Because when we should have been reorganising the distribution of the world's resources and transitioning collectively to a sustainable economic model, we were worrying about sex and friendship instead. Because we loved each other too much and found each other too interesting. And I love that about humanity, and in fact it's the very reason I root for us to survive - because we are so stupid about each other.

Forgiveness is a strange thing. It can sometimes be easier to forgive our enemies than our friends. It can be hardest of all to forgive people we love. Like all of life's important coping skills, the ability to forgive and the capacity to let go of resentments most likely take root very early in our lives.

A people without the knowledge of their past history, origin and culture is like a tree without roots.

You know your testimony is strong when your roots are so deep that other people’s storms will never knock you over.

These are the things I learned (in Kindergarten): 1. Share everything. 2. Play fair. 3. Don't hit people. 4. Put things back where you found them. 5. CLEAN UP YOUR OWN MESS. 6. Don't take things that aren't yours. 7. Say you're SORRY when you HURT somebody. 8. Wash your hands before you eat. 9. Flush. 10. Warm cookies and cold milk are good for you. 11. Live a balanced life - learn some and drink some and draw some and paint some and sing and dance and play and work everyday some. 12. Take a nap every afternoon. 13. When you go out into the world, watch out for traffic, hold hands, and stick together. 14. Be aware of wonder. Remember the little seed in the Styrofoam cup: The roots go down and the plant goes up and nobody really knows how or why, but we are all like that. 15. Goldfish and hamster and white mice and even the little seed in the Styrofoam cup - they all die. So do we. 16. And then remember the Dick-and-Jane books and the first word you learned - the biggest word of all - LOOK.

All people at root are time optimists. We always think there's enough time to do things with other people. Time to say things to them. And then something happens and then we stand there holding on to words like 'if'.

I always like that thought, the way two people really did seem to grow into one. Or at least two overlapping parts, trees with tangled roots.

He believed that lack of education was the root of all of Pakistan’s problems. Ignorance allowed politicians to fool people and bad administrators to be re-elected.

Maybe your country is only a place you make up in your own mind. Something you dream about and sing about. Maybe it's not a place on the map at all, but just a story full of people you meet and places you visit, full of books and films you've been to. I'm not afraid of being homesick and having no language to live in. I don't have to be like anyone else. I'm walking on the wall and nobody can stop me.

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

Large numbers of strangers can cooperate successfully by believing in common myths. Any large-scale human cooperation – whether a modern state, a medieval church, an ancient city or an archaic tribe – is rooted in common myths that exist only in people’s collective imagination.

I think all it really takes for different people to get along is a common rooting interest and a few beers.

Sadness of any sort is also seductive, particularly if it seems deep-rooted, even spiritual, rather than needy or pathetic—it makes people come to you.

We were keeping our eye on 1984. When the year came and the prophecy didn't, thoughtful Americans sang softly in praise of themselves. The roots of liberal democracy had held. Wherever else the terror had happened, we, at least, had not been visited by Orwellian nightmares. But we had forgotten that alongside Orwell's dark vision, there was another - slightly older, slightly less well known, equally chilling: Aldous Huxley's Brave New World. Contrary to common belief even among the educated, Huxley and Orwell did not prophesy the same thing. Orwell warns that we will be overcome by an externally imposed oppression. But in Huxley's vision, no Big Brother is required to deprive people of their autonomy, maturity and history. As he saw it, people will come to love their oppression, to adore the technologies that undo their capacities to think. What Orwell feared were those who would ban books. What Huxley feared was that there would be no reason to ban a book, for there would be no one who wanted to read one. Orwell feared those who would deprive us of information. Huxley feared those who would give us so much that we would be reduced to passivity and egoism. Orwell feared that the truth would be concealed from us. Huxley feared the truth would be drowned in a sea of irrelevance. Orwell feared we would become a captive culture. Huxley feared we would become a trivial culture, preoccupied with some equivalent of the feelies, the orgy porgy, and the centrifugal bumblepuppy. As Huxley remarked in Brave New World Revisited, the civil libertarians and rationalists who are ever on the alert to oppose tyranny "failed to take into account man's almost infinite appetite for distractions." In 1984, Orwell added, people are controlled by inflicting pain. In Brave New World, they are controlled by inflicting pleasure. In short, Orwell feared that what we fear will ruin us. Huxley feared that what we desire will ruin us. This book is about the possibility that Huxley, not Orwell, was right.

The truth is, everyone likes to look down on someone. If your favorites are all avant-garde writers who throw in Sanskrit and German, you can look down on everyone. If your favorites are all Oprah Book Club books, you can at least look down on mystery readers. Mystery readers have sci-fi readers. Sci-fi can look down on fantasy. And yes, fantasy readers have their own snobbishness. I’ll bet this, though: in a hundred years, people will be writing a lot more dissertations on Harry Potter than on John Updike. Look, Charles Dickens wrote popular fiction. Shakespeare wrote popular fiction—until he wrote his sonnets, desperate to show the literati of his day that he was real artist. Edgar Allan Poe tied himself in knots because no one realized he was a genius. The core of the problem is how we want to define “literature”. The Latin root simply means “letters”. Those letters are either delivered—they connect with an audience—or they don’t. For some, that audience is a few thousand college professors and some critics. For others, its twenty million women desperate for romance in their lives. Those connections happen because the books successfully communicate something real about the human experience. Sure, there are trashy books that do really well, but that’s because there are trashy facets of humanity. What people value in their books—and thus what they count as literature—really tells you more about them than it does about the book.

Words are things. You must be careful, careful about calling people out of their names, using racial pejoratives and sexual pejoratives and all that ignorance. Don’t do that. Some day we’ll be able to measure the power of words. I think they are things. They get on the walls. They get in your wallpaper. They get in your rugs, in your upholstery, and your clothes, and finally in to you.

the seed of doubt was there, and it stayed, and every now and then sent out a little root. It changed everything, to have that seed growing. It made Ender listen more carefully to what people meant, instead of what they said. It made him wise.

This crusade to fix herself was ending right now. She wasn't broken. She saw and interacted with the world in a different way, but that was her. She could change her actions, change her words, change her appearance, but she couldn't change the root of herself. At her core, she would always be autistic. People called it a disorder, but it didn't feel like one. To her, it was simply the way she was.

The simplistic idea that racism is limited to individual intentional acts committed by unkind people is at the root of virtually all white defensiveness on this topic.

Because a sound tree doesn't have bad roots, Amara. No enterprise of greatness begins with treachery, with lying to the people who trust and love you

According to Buddhism, the root of suffering is neither the feeling of pain nor of sadness nor even of meaninglessness. Rather, the real root of suffering is this never-ending and pointless pursuit of ephemeral feelings, which causes us to be in a constant state of tension, restlessness and dissatisfaction. Due to this pursuit, the mind is never satisfied. Even when experiencing pleasure, it is not content, because it fears this feeling might soon disappear, and craves that this feeling should stay and intensify. People are liberated from suffering not when they experience this or that fleeting pleasure, but rather when they understand the impermanent nature of all their feelings, and stop craving them. This is the aim of Buddhist meditation practices. In meditation, you are supposed to closely observe your mind and body, witness the ceaseless arising and passing of all your feelings, and realise how pointless it is to pursue them. When the pursuit stops, the mind becomes very relaxed, clear and satisfied. All kinds of feelings go on arising and passing – joy, anger, boredom, lust – but once you stop craving particular feelings, you can just accept them for what they are. You live in the present moment instead of fantasising about what might have been. The resulting serenity is so profound that those who spend their lives in the frenzied pursuit of pleasant feelings can hardly imagine it. It is like a man standing for decades on the seashore, embracing certain ‘good’ waves and trying to prevent them from disintegrating, while simultaneously pushing back ‘bad’ waves to prevent them from getting near him. Day in, day out, the man stands on the beach, driving himself crazy with this fruitless exercise. Eventually, he sits down on the sand and just allows the waves to come and go as they please. How peaceful!

The opposite of racist isn't 'not racist.' It is 'anti-racist.' What's the difference? One endorses either the idea of a racial hierarchy as a racist, or racial equality as an anti-racist. One either believes problems are rooted in groups of people, as a racist, or locates the roots of problems in power and policies, as an anti-racist. One either allows racial inequities to persevere, as a racist, or confronts racial inequities, as an anti-racist. There is no in-between safe space of 'not racist.

There is nothing more lovely in life than the union of two people whose love for one another has grown through the years, from the small acorn of passion, into a great rooted tree

Many like to suffer, and for some, suffering can be a kind of artistic expression that challenges people and defies them with their limits, and, so, pain can be a shot to recognize the architecture and the workings of their being. (“ Rooting, hogging or... dying”)

i am sending my love to your eyes. may they always see goodness in people. and may you always practice kindness. may we see each other as one. may we be nothing short of in love with everything the universe has to offer. and may we always stay grounded. rooted. our feet planted firmly onto the earth.

Yes, I am finally a match for Amy. The other morning I woke up next to her, and I studied the back of her skull. I tried to read her thoughts. For once I didn't feel like I was staring into the sun. I'm rising to my wife's level of madness. Because I can feel her changing me again: I was a callow boy, and then a man, good and bad. Now at last I'm the hero. I am the one to root for in the never-ending war story of our marriage. It's a story I can live with. Hell, at this point, I can't imagine my story without Amy. She is my forever antagonist. We are one long frightening climax.

Abuse grows from attitudes and values, not feelings. The roots are ownership, the trunk is entitlement, and the branches are control.

I think we all just got to a point where we were waiting for someone else to initiate it, but no one ever did. Maybe that’s the root of a lot of family issues. It isn’t actually the issues people are hung up about for so long. It’s that no one has the courage to take the first step in talking about the issues.

People could push and pull at you, and poke you, and probe as deep as they could go. They could even tear you apart, bit by bit. But at the heart and root and soul of you, something would remain untouched.

I needed to say something. Something romantic! Something to sweep her off her feet. "You’re like a potato!" I shouted after her. "In a minefield." She froze in place. Then she spun on me, her face lit by a half-grown fruit. “A potato,” she said flatly. “That’s the best you can do? Seriously?” “It makes sense,” I said. “Listen. You’re strolling through a minefield, worried about getting blown up. And then you step on something, and you think, ‘I’m dead.’ But it’s just a potato. And you’re so relieved to find something so wonderful when you expected something so awful. That’s what you are. To me.” “A potato.” “Sure. French fries? Mashed potatoes? Who doesn’t like potatoes?” “Plenty of people. Why can’t I be something sweet, like a cake?” “Because cake wouldn’t grow in a minefield. Obviously.” She stared down the hallway at me for a few moments, then sat on an overgrown set of roots. Sparks. She seemed to be crying. Idiot! I thought at myself, scrambling through the foliage. Romantic. You were supposed to be romantic, you slontze! Potatoes weren’t romantic. I should have gone with a carrot.

Senses of humor define people, as factions, deeper rooted than religious or political opinions. When carrying out everyday tasks, opinions are rather easy to set aside, but those whom a person shares a sense of humor with are his closest friends. They are always there to make the biggest influence.

Everything might scatter. You might be right. I suppose it's something we can't easily get away from. People need to feel they belong. To a nation, to a race. Otherwise, who knows what might happen? This civilisation of ours, perhaps it'll just collapse. And everything scatter, as you put it.

Mercy is just when it is rooted in hopefulness and freely given. Mercy is most empowering, liberating, and transformative when it is directed at the undeserving. The people who haven’t earned it, who haven’t even sought it, are the most meaningful recipients of our compassion.

A spiritual organization with a hierarchical structure can convey only the consciousness of estrangement, regardless of what teachings or deep inspirations are at its root.The structure itself reinforces the idea that some people are inherently more worthy than others.

love, is an unnatural attachment to another living thing. it's the root cause of most personal problems people have.

As we forge deeper into this issue of forgiveness, we must be prepared to open up and discuss things that bother us before they escalate to a crisis level. We must examine our struggles with forgiveness in which there are not overt offenses or blatant betrayals. I'm convinced that seeds of resentment take root in the silent frustrations that never get discussed. Other people cannot read our minds--or our palms!--and that is why we have tongues to speak.

People who cling to their illusions find it difficult, if not impossible, to learn anything worth learning: a people under the necessity of creating themselves must examine everything, and soak up learning the way the roots of a tree soak up water.

I believe that sanitizing this aspect of the modern and ancient world is at the root of our troubles as a culture now. We're bred to be smug about how peaceful we are, so we can watch television and feel safely distant from violence, when it is part of our makeup. That smugness means we don't feel we have to do anything about the violence we see, because it's obviously committed by people who aren't as educated or civilized as we are. By holding ourselves aloof from global and historical violence, we allow it to continue. If we are ever to survive as a species, we need to admit we are violent and find ways to ease the plight of the victims of violence worldwide. (No, invading a violent country and bombing it will not inspire its people to give violence up. Go figure.) We must face who we are and what creates violence: helplessness, envy, rage, even the drive to grab the good things of the world that are flaunted in the faces of the poor. We must take responsibility and protect each other from violence.

Almost all arguments are needless because the two ideas being fought over are both broken ideas that stem from a faulty system that’s poisoned by money and power. If you take away money from the equation, people would find that most of the broken ideas and labels they argue over would instantly evaporate. It would behoove humanity to focus on addressing the root issue to solve the myriad of problems stemming from it, and many a root’s problem is money. Money is the main problem that’s holding us back from advancing as a civilization. Well, if you want to be exact, the main problem is the mindset of those who govern, regulate, and influence this planet, which is mostly done with money. So humanity’s mindset is the main problem, and I say ‘humanity’s mindset’ instead of the elite’s mindset because those who govern and regulate the world disseminate their skewed mindset to the common man like an infection, so it also becomes the common man’s mindset. But money is the main problematic tool that those with the skewed mindset who govern and regulate the world utilize to fulfill their agendas.

I'll tell you something banal.We're emotional illiterates.And not only you and I-practically everybody,that's the depressing thing.We're taught everything about the body and about agriculture in Madagascar and about the square root of pi, or whatever the hell it's called,but not a word about the soul.We're abysmally ignorant,about both ourselves and others.There's a lot of loose talk nowadays to the effect that children should be brought up to know all about brotherhood and understanding and coexistence and equality and everything else that's all the rage just now.But it doesn't dawn on anyone that we must first learn something about ourselves and our own feelings.Our own fear and loneliness and anger.We're left without a chance,ignorant and remorseful among the ruins of our ambitions.To make a child aware of it's soul is something almost indecent.You're regarded as a dirty old man.How can you understand other people if you don't know anything about yourself?Now you're yawning,so that's the end of the lecture.

The clown wanted to bypass all medical care and cure his cancer with a naturopathic doctor. What a fool, right?” ... Karver’s smirk widened a little. “That’s right, my good man. They shouldn’t even be able to call themselves doctors. Making people eat roots, tree bark, dirt and whatnot. If they stopped trying to peddle their snake oil, maybe they’d stop mysteriously dying or disappearing.” Karver paused for a few seconds, grinning at Frank in silence, creating an awkward moment ...

Maybe that’s the root of a lot of family issues. It isn’t actually the issues people are hung up about for so long. It’s that no one has the courage to take the first step in talking about the issues.

The works of the roots of the vines, of the trees, must be destroyed to keep up the price, and this is the saddest, bitterest thing of all. Carloads of oranges dumped on the ground. The people came for miles to take the fruit, but this could not be. How would they buy oranges at twenty cents a dozen if they could drive out and pick them up? And men with hoses squirt kerosene on the oranges, and they are angry at the crime, angry at the people who have come to take the fruit. A million people hungry, needing the fruit- and kerosene sprayed over the golden mountains. And the smell of rot fills the country. Burn coffee for fuel in the ships. Burn corn to keep warm, it makes a hot fire. Dump potatoes in the rivers and place guards along the banks to keep the hungry people from fishing them out. Slaughter the pigs and bury them, and let the putrescence drip down into the earth. There is a crime here that goes beyond denunciation. There is a sorrow here that weeping cannot symbolize. There is a failure here that topples all our success. The fertile earth, the straight tree rows, the sturdy trunks, and the ripe fruit. And children dying of pellagra must die because a profit cannot be taken from an orange. And coroners must fill in the certificate- died of malnutrition- because the food must rot, must be forced to rot. The people come with nets to fish for potatoes in the river, and the guards hold them back; they come in rattling cars to get the dumped oranges, but the kerosene is sprayed. And they stand still and watch the potatoes float by, listen to the screaming pigs being killed in a ditch and covered with quick-lime, watch the mountains of oranges slop down to a putrefying ooze; and in the eyes of the people there is the failure; and in the eyes of the hungry there is a growing wrath. In the souls of the people the grapes of wrath are filling and growing heavy, growing heavy for the vintage.

Somewhere deeper in the city a motor is running, a distant, earthy growl, like an animal panting. in a few hours the bright blush of morning will push through all that darkness, and shapes will reassert themselves, and people will wake up and yawn and brew coffee and get ready for work, everything the same as usual. Life will go on. Something aches at the very core of me, something ancient and deep and stronger than words: the filament that joins each of us to the root of existence, that ancient thing unfurling and resisting and grappling, desperately for a foothold, a way to stay here, breathe, keep going.

Weddings have always been a fascinating thing to me. A time when people look in each others eyes and promise each other they will never allow anyone or anything to divide them. Out of two families, they come together to form a separate branch that links back to their roots. It's a time when two families are joined together because of the hearts of two people. A time when ill will and bad feelings should be put to rest along with the past. Weddings signify a new beginning. After all, no human alive has ever been able to choose his family...God knows, I would never have chosen mine. But as the Roman playwright Terence once wrote, 'From many a bad beginning great friendships have formed.' (Zarek)

All depression has its roots in self-pity, and all self-pity is rooted in people taking themselves too seriously.” At the time Switters had disputed her assertion. Even at seventeen, he was aware that depression could have chemical causes. “The key word here is roots,” Maestra had countered. “The roots of depression. For most people, self-awareness and self-pity blossom simultaneously in early adolescence. It's about that time that we start viewing the world as something other than a whoop-de-doo playground, we start to experience personally how threatening it can be, how cruel and unjust. At the very moment when we become, for the first time, both introspective and socially conscientious, we receive the bad news that the world, by and large, doesn't give a rat's ass. Even an old tomato like me can recall how painful, scary, and disillusioning that realization was. So, there's a tendency, then, to slip into rage and self-pity, which if indulged, can fester into bouts of depression.” “Yeah but Maestra—” “Don't interrupt. Now, unless someone stronger and wiser—a friend, a parent, a novelist, filmmaker, teacher, or musician—can josh us out of it, can elevate us and show us how petty and pompous and monumentally useless it is to take ourselves so seriously, then depression can become a habit, which, in tern, can produce a neurological imprint. Are you with me? Gradually, our brain chemistry becomes conditioned to react to negative stimuli in a particular, predictable way. One thing'll go wrong and it'll automatically switch on its blender and mix us that black cocktail, the ol’ doomsday daiquiri, and before we know it, we’re soused to the gills from the inside out. Once depression has become electrochemically integrated, it can be extremely difficult to philosophically or psychologically override it; by then it's playing by physical rules, a whole different ball game. That's why, Switters my dearest, every time you've shown signs of feeling sorry for yourself, I've played my blues records really loud or read to you from The Horse’s Mouth. And that’s why when you’ve exhibited the slightest tendency toward self-importance, I’ve reminded you that you and me— you and I: excuse me—may be every bit as important as the President or the pope or the biggest prime-time icon in Hollywood, but none of us is much more than a pimple on the ass-end of creation, so let’s not get carried away with ourselves. Preventive medicine, boy. It’s preventive medicine.” “But what about self-esteem?” “Heh! Self-esteem is for sissies. Accept that you’re a pimple and try to keep a lively sense of humor about it. That way lies grace—and maybe even glory.

When an old person dies,” Kent said, “even if that person is wonderful, he or she is still somewhat ready, and so are the people who loved them. They’re like old trees, whose roots have loosened in the ground. They fall gently. But when someone like your aunt Sylvie dies—before her time—her roots get pulled out and the ground is ripped up. Everyone nearby is in danger of being knocked over.

The need is not really for more brains, the need is now for a gentler, a more tolerant people than those who won for us against the ice, the tiger and the bear. The hand that hefted the ax, out of some old blind allegiance to the past fondles the machine gun as lovingly. It is a habit man will have to break to survive, but the roots go very deep.

Maybe for some people, falling in love is an explosion, fireworks against a black sky and tremors rumbling through the earth. One blazing moment. For me, it's been happening for months, as quietly as a seed sprouting. Love sneaked through me, spreading roots around my heart, until, in the blink of an eye, the green of it broke the dirt: hidden one moment, there the next.

I have been around long enough to discount most superstitions for what they are: I was around when many of them began to take root, after all. But one superstition to which I happen to subscribe is that bad juju comes in threes. The saying in my time was, "Storm clouds are thrice cursed," but I can't talk like that and expect people to believe I'm a twenty-one year-old American. I have to say things like, "Shit happens, man.

...we have more faith in what we imitate than in what we originate. We cannot derive a sense of absolute certitude from anything which has its roots in us. The most poignant sense of insecurity comes from standing alone and we are not alone when we imitate. It is thus with most of us; we are what other people say we are. We know ourselves chiefly by hearsay.

Why always looking for someone to blame? Blame culture has become a plague with tortuous roots and cryptic motives. Why being tempted to bring about unpleasant or distressing issues? Blamestorming springs from a lack of empathy, laziness, boredom, or uncontrollable inner wrath. Over and over, people can be dissatisfied or angry with themselves, feel ashamed, and want to find a way out of their impasse. But, in the end, one thing is for sure, they don’t want to put the blame on themselves. (“The infinite Wisdom of Meditation“)

Through compassion it is possible to recognize that the craving for love that people feel resides also in our own hearts, that the cruelty the world knows all too well is also rooted in our own impulses. Through compassion we also sense our hope for forgiveness in our friends' eyes and our hatred in their bitter mouths. When they kill, we know that we could have done it; when they give life, we know that we can do the same. For a compassionate person nothing human is alien: no joy and no sorrow, no way of living and no way of dying.

The cold buried deep inside the bones of her hands, her feet, her head, her back…everywhere. Viola felt old, chilled, and exflunctified. She brushed away her snow-white hair and with gnarled fingers tried tucking it under the black, lacy, silk nightcap that her great niece Annie had sewn for her. Each day, her clothes consisted of a long, white, embroidered nightgown, and a soft, warm, lavender sontag with the hair brooch secured upon her left shoulder. The few pleasures she had since she could no longer see were those of having mail or newspaper stories read to her by relatives who took turns caring for her. She could not tolerate people or activity. Food and drink were tasteless. Although the family made many attempts at a tray of concoctions for her each day, she had just quit eating. She remained closed in her bedroom in this dizzy age, propped in bed, eyes shut with her memories. “Who knew I would live this long?

At the root of every large struggle in life is the need to be honest about something that we do not feel we can be honest about. We lie to ourselves or other people because the truth might require action on our part, and action requires courage. We say we “don’t know” what is wrong, when we do know what is wrong; we just wish we didn’t. Art lets us tell the truth, but even art can be something to hide behind.

Walk toward the fire. Don’t worry about what they call you. All those things are said against you because they want to stop you in your tracks. But if you keep going, you’re sending a message to people who are rooting for you, who are agreeing with you. The message is that they can do it, too.

Stupid people don’t always know that they’re stupid. They might be aware that something is wrong, they might notice that things don’t usually turn out the way they imagined, but very few of them think it’s because of them. That they’re the root of their own problems, so to speak. And that sort of thing can be very difficult to explain.

The storm is out there and every one of us must eventually face the storm. When the storm comes, pray that it will shake you to your roots and break you wide-open. Being broken open by the storm is your only hope. When you are broken open you get to discover for the first time what is inside you. Some people never get to see what is inside them; what beauty, what strength, what truth and love. They were never broken open by the storm. So, don't run from your pain — run into your pain. Let life's storm shatter you.

People use democracy as a free-floating abstraction disconnected from reality. Democracy in and of itself is not necessarily good. Gang rape, after all, is democracy in action. All men have the right to live their own life. Democracy must be rooted in a rational philosophy that first and foremost recognizes the right of an individual. A few million Imperial Order men screaming for the lives of a much smaller number of people in the New World may win a democratic vote, but it does not give them the right to those lives, or make their calls for such killing right. Democracy is not a synonym for justice or for freedom. Democracy is not a sacred right sanctifying mob rule. Democracy is a principle that is subordinate to the inalienable rights of the individual.

When you have two people who love each other, are happy and gay and really good work is being done by one or both of them, people are drawn to them as surely as migrating birds are drawn at night to a powerful beacon. If the two people were as solidly constructed as the beacon there would be little damage except to the birds. Those who attract people by their happiness and their performance are usually inexperienced. They do not know how not to be overrun and how to go away. They do not always learn about the good, the attractive, the charming, the soon-beloved, the generous, the understanding rich who have no bad qualities and who give each day the quality of a festival and who, when they have passed and taken the nourishment they needed, leave everything deader than the roots of any grass Attila's horses' hooves have ever scoured.

Know ye not that there is here in this world a secret confraternity, which one might call the Company of Melancholiacs? That people there are who by natural constitution have been given a different nature and disposition than the others; that have a larger heart and a swifter blood, that wish and demand more, have stronger desires and a yearning which is wilder and more ardent than that of the common herd. They are fleet as children over whose birth good fairies have presided; their eyes are opened wider; their senses are more subtile in all their perceptions. The gladness and joy of life, they drink with the roots of their heart, the while the others merely grasp them with coarse hands.

Most of what she knew, she'd learned from the wild. Nature had nurtured, tutored, and protected her when no one else would. If consequences resulted from her behaving differently then they too were functions of life's fundamental core. Tate's devotion eventually convinced her that human love is more than the bizarre mating competitions of the marsh creatures. But life also taught her than ancient genes for survival still persist in undesirable forms among the twists and turns of man's genetic code. For Kya it was enough to be part of this natural sequence as sure as the tides. Kya was bonded to her planet and its life in a way few people are. Rooted solid in this earth. Born of this mother.

I was astonished, bewildered. This was America, a country where, whatever its faults, people could speak, write, assemble, demonstrate without fear. It was in the Constitution, the Bill of Rights. We were a democracy... But I knew it wasn't a dream; there was a painful lump on the side of my head... The state and its police were not neutral referees in a society of contending interests. They were on the side of the rich and powerful. Free speech? Try it and the police will be there with their horses, their clubs, their guns, to stop you. From that moment on, I was no longer a liberal, a believer in the self-correcting character of American democracy. I was a radical, believing that something fundamental was wrong in this country--not just the existence of poverty amidst great wealth, not just the horrible treatment of black people, but something rotten at the root. The situation required not just a new president or new laws, but an uprooting of the old order, the introduction of a new kind of society--cooperative, peaceful, egalitarian.

Before she came ill, David's mother would often tell him that stories were alive. They weren't alive in the way that people were alive, or even dogs or cats. (...) Stories were different, though: they came alive in the telling. Without a human voice to read them aloud, or a pair of wide eyes following them by torch light beneath a blanket, they had no real existence in our world. (...) They lay dormant, hoping for the chance to emerge. Once someone started to read them, they could begin to change. They could take root in the imagination and transform the reader. Stories wanted to be read, David's mother would whisper. They needed it. It was the reason they forced themselves from their world into ours. They wanted us to give them life.

Totalitarianism is not only hell, but all the dream of paradise-- the age-old dream of a world where everybody would live in harmony, united by a single common will and faith, without secrets from one another. Andre Breton, too, dreamed of this paradise when he talked about the glass house in which he longed to live. If totalitarianism did not exploit these archetypes, which are deep inside us all and rooted deep in all religions, it could never attract so many people, especially during the early phases of its existence. Once the dream of paradise starts to turn into reality, however, here and there people begin to crop up who stand in its way, and so the rulers of paradise must build a little gulag on the side of Eden. In the course of time this gulag grows ever bigger and more perfect, while the adjoining paradise gets even smaller and poorer.

All my life and all my experience, the events that have befallen me, the people I have known, all my memories, dreams, fantasies, everything I have ever read, all of that has been chucked onto the compost heap, where over time it has rotted down to a dark, rich, organic mulch. The process of cellular breakdown makes it unrecognizable. Other people call it the imagination. I think of it as a compost heap. Every so often I take an idea, plant it in the compost, and wait. It feeds on the black stuff that used to be a life, takes its energy for its own. It germinates,. Takes root. Produces shoots. And so on and so forth, until one fine day I have a story, or a novel....Readers are fools. They believe all writing is autobiographical. And so it is, but not in the way they think. The writer's life needs time to rot away before it can be used to nourish a work of fiction. It must be allowed to decay.

I am persuaded that feminism is not at the root of political correctness. The actual source is much nastier and dares not speak its name, which is simply hatred for old people. The question of domination between men and women is relatively secondary—important but still secondary—compared to what I tried to capture in this novel, which is that we are now trapped in a world of kids. Old kids. The disappearance of patrimonial transmission means that an old guy today is just a useless ruin. The thing we value most of all is youth, which means that life automatically becomes depressing, because life consists, on the whole, of getting old.

If you can channel the best part of you that is bigger than yourself, where it’s not about your ego and not about getting ahead, then you can have fun and you aren’t jealous of others. You see other people's talent as another branch of your own. You can keep it rooted in joy. Life is long and there are plenty of opportunities to make mistakes. The point of it all is to learn.

Two Catholics who have never met can nevertheless go together on crusade or pool funds to build a hospital because they both believe that God was incarnated in human flesh and allowed Himself to be crucified to redeem our sins. States are rooted in common national myths. Two Serbs who have never met might risk their lives to save one another because both believe in the existence of the Serbian nation, the Serbian homeland and the Serbian flag. Judicial systems are rooted in common legal myths. Two lawyers who have never met can nevertheless combine efforts to defend a complete stranger because they both believe in the existence of laws, justice, human rights – and the money paid out in fees. Yet none of these things exists outside the stories that people invent and tell one another. There are no gods in the universe, no nations, no money, no human rights, no laws, and no justice outside the common imagination of human beings.

I like to borrow a metaphor from the great poet and mystic Rumi who talks about living like a drawing compass. One leg of the compass is static. It is fixed and rooted in a certain spot. Meanwhile, the other leg draws a huge wide circle around the first one, constantly moving. Just like that, one part of my writing is based in Istanbul. It has strong local roots. Yet at the same time the other part travels the whole wide world, feeling connected to several cities, cultures, and peoples.

When I've thought about him dying - which admittedly isn't that much - I always thought of it like you said, that all strings inside him broke. But there are a thousand ways to look at it: maybe the strings break, or maybe our ships think, or maybe we're grass - our roots are so interdependent that no one is dead as long as soneone is still alive. We don't suffer from a shortage of metaphors, is what I mean. But you have to be careful which metaphor you choose, because it matters. If you choose the strings, then you're imagining a world in which you can become irreparably broken. If you choose grass, you're saying that we are all infinitely interconnected, that we can use these root systems not only to understand one another but to become one another. The metaphors have implications... I like the strings, I always have. Because that's how it feels. But the strings make pain seem more fatal than it is...We are not as frail as the strings would make us believe. And I like the grass, too. The grass got me to you, helped me imagine you as an actual person. But we're not different sprouts from the same plant. I can't be you. You can't be me. You can imagine another well- but not quite perfectly, you know? "Maybe, it's more like you said before, all of us being cracked open. Like each of us starts out as a watertight vessel. And these things happen-these people leave us, or don't love us, or don't get us, or we don't get them, and we lose and fail and hurt one another. And the vessel starts to crack open in places. And I mean, yeah, once the vessel cracks open, the end becomes inevitable...But there is all this time between when the cracks start to open up and when we finally fall apart. And it's only in that time that we can see each other, because we see out of ourselves through our cracks and into others through theirs. When did we see each other face-to-face? Not until you saw into my cracks and I saw into yours. Before that we were just looking at ideas of each other, like looking at your window shade but never looking inside. But once the vessel cracks, the like can get in. The like can get out.

People sometimes say that sorrow is mental but longing is physical. One is a wound, the other an amputated limb, a withered petal compared to a snapped stem. Anything that grows closely enough to what it loves will eventually share the same roots. We can talk about loss, we can treat it and give it time, but biology still forces us to live according to certain rules: plants that are split down the middle don’t heal, they die.

What this country needs... what this great land of ours needs is something to happen to it. Something ferocious and tragic, like what happened to Jericho or the cities of the plain - something terrible I mean, son, so that when the people have been through hellfire and the crucible, and have suffered agony enough and grief, they’ll be people again, human beings, not a bunch of smug contented cows rooting at the trough.

And once upon a time I wondered: Is writing epic fantasy not somehow a betrayal? Did I not somehow do a disservice to my own reality by paying so much attention to the power fantasies of disenchanted white men? But. Epic fantasy is not merely what Tolkien made it. This genre is rooted in the epic — and the truth is that there are plenty of epics out there which feature people like me. Sundiata’s badass mother. Dihya, warrior queen of the Amazighs. The Rain Queens. The Mino Warriors. Hatshepsut’s reign. Everything Harriet Tubman ever did. And more, so much more, just within the African components of my heritage. I haven’t even begun to explore the non-African stuff. So given all these myths, all these examinations of the possible… how can I not imagine more? How can I not envision an epic set somewhere other than medieval England, about someone other than an awkward white boy? How can I not use every building-block of my history and heritage and imagination when I make shit up? And how dare I disrespect that history, profane all my ancestors’ suffering and struggles, by giving up the freedom to imagine that they’ve won for me.

Asian Americans inhabit a purgatorial status: neither white enough nor black enough, unmentioned in most conversations about racial identity. In the popular imagination, Asian Americans are all high-achieving professionals. But in reality, this is the most economically divided group in the country, a tenuous alliance of people with roots from South Asia to East Asia to the Pacific Islands, from tech millionaires to service industry laborers. How do we speak honestly about the Asian American condition—if such a thing exists?

I am, and always have been - first, last, and always - a child of America. You raised me. I grew up in the pastures and hills of Texas, but I had been to thirty-four states before I learned how to drive. When I caught the stomach flu in the fifth grade, my mother sent a note to school written on the back of a holiday memo from Vice President Biden. Sorry, sir—we were in a rush, and it was the only paper she had on hand. I spoke to you for the first time when I was eighteen, on the stage of the Democratic National Convention in Philadelphia, when I introduced my mother as the nominee for president. You cheered for me. I was young and full of hope, and you let me embody the American dream: that a boy who grew up speaking two languages, whose family was blended and beautiful and enduring, could make a home for himself in the White House. You pinned the flag to my lapel and said, “We’re rooting for you.” As I stand before you today, my hope is that I have not let you down. Years ago, I met a prince. And though I didn’t realize it at the time, his country had raised him too. The truth is, Henry and I have been together since the beginning of this year. The truth is, as many of you have read, we have both struggled every day with what this means for our families, our countries, and our futures. The truth is, we have both had to make compromises that cost us sleep at night in order to afford us enough time to share our relationship with the world on our own terms. We were not afforded that liberty. But the truth is, also, simply this: love is indomitable. America has always believed this. And so, I am not ashamed to stand here today where presidents have stood and say that I love him, the same as Jack loved Jackie, the same as Lyndon loved Lady Bird. Every person who bears a legacy makes the choice of a partner with whom they will share it, whom the American people will “hold beside them in hearts and memories and history books. America: He is my choice. Like countless other Americans, I was afraid to say this out loud because of what the consequences might be. To you, specifically, I say: I see you. I am one of you. As long as I have a place in this White House, so will you. I am the First Son of the United States, and I’m bisexual. History will remember us. If I can ask only one thing of the American people, it’s this: Please, do not let my actions influence your decision in November. The decision you will make this year is so much bigger than anything I could ever say or do, and it will determine the fate of this country for years to come. My mother, your president, is the warrior and the champion that each and every American deserves for four more years of growth, progress, and prosperity. Please, don’t let my actions send us backward. I ask the media not to focus on me or on Henry, but on the campaign, on policy, on the lives and livelihoods of millions of Americans at stake in this election. And finally, I hope America will remember that I am still the son you raised. My blood still runs from Lometa, Texas, and San Diego, California, and Mexico City. I still remember the sound of your voices from that stage in Philadelphia. I wake up every morning thinking of your hometowns, of the families I’ve met at rallies in Idaho and Oregon and South Carolina. I have never hoped to be anything other than what I was to you then, and what I am to you now—the First Son, yours in actions and words. And I hope when Inauguration Day comes again in January, I will continue to be.

His sisters -- my aunts -- did not go to school at all, just like millions of girls in my country. Education had been a great gift for him. He believed that lack of education was the root of all of Pakistan's problems. Ignorance allowed politicians to fool people and bad administrators to be re-elected. He believed schooling should be available for all, rich and poor, boys and girls. The school that my father dreamed of would have desks and a library, computers, bright posters on the walls and, most important, washrooms.

A Ritual to Read to Each Other If you don’t know the kind of person I am and I don’t know the kind of person you are a pattern that others made may prevail in the world and following the wrong god home we may miss our star. For there is many a small betrayal in the mind, a shrug that lets the fragile sequence break sending with shouts the horrible errors of childhood storming out to play through the broken dyke. And as elephants parade holding each elephant’s tail, but if one wanders the circus won’t find the park, I call it cruel and maybe the root of all cruelty to know what occurs but not recognize the fact. And so I appeal to a voice, to something shadowy, a remote important region in all who talk: though we could fool each other, we should consider--- lest the parade of our mutual life get lost in the dark. For it is important that awake people be awake, or a breaking line may discourage them back to sleep; the signals we give---yes or no, or maybe--- should be clear: the darkness around us is deep.

don’t you dare, for one minute, believe that my kindness makes me anything but insurmountable. i did not unzip my chest to every kind of hurt, and stagger back, wounded and alive, just to hear you call me weak for trying. i opened my door to heartache— i gave her the fucking key. my softness for wayward strangers has made me nothing less than a halfway house for aching soles. so when you open your mouth and call me ‘baby’ understand that i am not your next victim in a laundry list of broken girls. you think i don’t know you? people like you? people with mouths for hands. i’ve got skin like topsoil and your teeth could never take root. so when you go looking to make a plaything of a sunburst, you better look for someone with less fire than me. because softness or no, i will eat you alive before i let you make a meal of me.

Don't be discouraged if people don't see your vision, your harvest. All they see from their perspective is that you're watering a whole lot of dirt. They don't SEE what seeds you've been planting with blood, sweat, tears and lack of sleep. Make sure you don't abandon or neglect it because "they" don't see it. You have to KNOW and believe for yourself. They don't see the roots and what's budding under the dirt. But it's okay, because it's NOT meant for them to see it. While you wait, MASTER it. You continue to do YOUR work and have unwavering faith! Remember why you started planting in the first place. Your harvest WILL come!

Being right is based upon knowledge and experience and is often provable. Knowledge comes from the past, so it's safe. It is also out of date. It's the opposite of originality. Experience is built from solutions to old situations and problems. The old situations are probably different from the present ones, so that old solutions will have to be bent to fit new problems (and possibly fit badly). Also the likelihood is that, if you've got the experience, you'll probably use it. This is lazy. Experience is the opposite of being creative. If you can prove you're right you're set in concrete. You cannot move with the times or with other people. Being right is also being boring. Your mind is closed. You are not open to new ideas. You are rooted in your own rightness, which is arrogant. Arrogance is a valuable tool, but only if used very sparingly. Worst of all, being right has a tone of morality about it. To be anything else sounds weak or fallible, and people who are right would hate to be thought fallible. So: it's wrong to be right, because people who are right are rooted in the past, rigid-minded, dull and smug. There's no talking to them.

On the job people feel skillful and challenged, and therefore feel more happy, strong, creative, and satisfied. In their free time people feel that there is generally not much to do and their skills are not being used, and therefore they tend to feel more sad, weak, dull, and dissatisfied. Yet they would like to work less and spend more time in leisure. What does this contradictory pattern mean? There are several possible explanations, but one conclusion seems inevitable: when it comes to work, people do not heed the evidence of their senses. They disregard the quality of immediate experience, and base their motivation instead on the strongly rooted cultural stereotype of what work is supposed to be like. They think of it as an imposition, a constraint, an infringement of their freedom, and therefore something to be avoided as much as possible.

The majority of people dismiss those things that lie beyond the bounds of their own understanding as absurd and not worth thinking about. I myself can only wish that my stories were, indeed, nothing but incredible fabrications. I have stayed alive all these years clinging to the frail hope that these memories of mine were nothing but a dream or a delusion. I have struggled to convince myself that they never happened. But each time I tried to push them into the dark, they came back stronger and more vivid than ever. Like cancer cells, these memories have taken root in my mind and eaten into my flesh.

It’s loneliness. Even though I’m surrounded by loved ones who care about me and want only the best, it’s possible they try to help only because they feel the same thing—loneliness—and why, in a gesture of solidarity, you’ll find the phrase “I am useful, even if alone” carved in stone. Though the brain says all is well, the soul is lost, confused, doesn’t know why life is being unfair to it. But we still wake up in the morning and take care of our children, our husband, our lover, our boss, our employees, our students, those dozens of people who make an ordinary day come to life. And we often have a smile on our face and a word of encouragement, because no one can explain their loneliness to others, especially when we are always in good company. But this loneliness exists and eats away at the best parts of us because we must use all our energy to appear happy, even though we will never be able to deceive ourselves. But we insist, every morning, on showing only the rose that blooms, and keep the thorny stem that hurts us and makes us bleed hidden within. Even knowing that everyone, at some point, has felt completely and utterly alone, it is humiliating to say, “I’m lonely, I need company. I need to kill this monster that everyone thinks is as imaginary as a fairy-tale dragon, but isn’t.” But it isn’t. I wait for a pure and virtuous knight, in all his glory, to come defeat it and push it into the abyss for good, but that knight never comes. Yet we cannot lose hope. We start doing things we don’t usually do, daring to go beyond what is fair and necessary. The thorns inside us will grow larger and more overwhelming, yet we cannot give up halfway. Everyone is looking to see the final outcome, as though life were a huge game of chess. We pretend it doesn’t matter whether we win or lose, the important thing is to compete. We root for our true feelings to stay opaque and hidden, but then … … instead of looking for companionship, we isolate ourselves even more in order to lick our wounds in silence. Or we go out for dinner or lunch with people who have nothing to do with our lives and spend the whole time talking about things that are of no importance. We even manage to distract ourselves for a while with drink and celebration, but the dragon lives on until the people who are close to us see that something is wrong and begin to blame themselves for not making us happy. They ask what the problem is. We say that everything is fine, but it’s not … Everything is awful. Please, leave me alone, because I have no more tears to cry or heart left to suffer. All I have is insomnia, emptiness, and apathy, and, if you just ask yourselves, you’re feeling the same thing. But they insist that this is just a rough patch or depression because they are afraid to use the real and damning word: loneliness. Meanwhile, we continue to relentlessly pursue the only thing that would make us happy: the knight in shining armor who will slay the dragon, pick the rose, and clip the thorns. Many claim that life is unfair. Others are happy because they believe that this is exactly what we deserve: loneliness, unhappiness. Because we have everything and they don’t. But one day those who are blind begin to see. Those who are sad are comforted. Those who suffer are saved. The knight arrives to rescue us, and life is vindicated once again. Still, you have to lie and cheat, because this time the circumstances are different. Who hasn’t felt the urge to drop everything and go in search of their dream? A dream is always risky, for there is a price to pay. That price is death by stoning in some countries, and in others it could be social ostracism or indifference. But there is always a price to pay. You keep lying and people pretend they still believe, but secretly they are jealous, make comments behind your back, say you’re the very worst, most threatening thing there is. You are not an adulterous man, tolerated and often even admired, but an adulterous woman, one who is ...

The first time he had taken the massa to one of these "high-falutin' to-dos," as Bell called them, Kunta had been all but overwhelmed by conflicting emotions: awe, indignation, envy, contempt, fascination, revulsion—but most of all a deep loneliness and melancholy from which it took him almost a week to recover. He couldn't believe that such incredible wealth actually existed, that people really lived that way. It took him a long time, and a great many more parties, to realize that they didn't live that way, that it was all strangely unreal, a kind of beautiful dream the white folks were having, a lie they were telling themselves: that goodness can come from badness, that it's possible to be civilized with one another without treating as human beings those whose blood, sweat, and mother's milk made possible the life of privilege they led.

I believe in the complexity of the human story and that there’s no way you can tell that story in one way and say, This is it. Always there will be someone who can tell it differently depending on where they are standing; the same person telling the story will tell it differently. I think of that masquerade in Igbo festivals that dances in the public arena. The Igbo people say, If you want to see it well, you must not stand in one place. The masquerade is moving through this big arena. Dancing. If you’re rooted to a spot, you miss a lot of the grace. So you keep moving, and this is the way I think the world’s stories should be told—from many different perspectives.

The problem with a lot of people who read only literary fiction is that they assume fantasy is just books about orcs and goblins and dragons and wizards and bullshit. And to be fair, a lot of fantasy is about that stuff. The problem with people in fantasy is they believe that literary fiction is just stories about a guy drinking tea and staring out the window at the rain while he thinks about his mother. And the truth is a lot of literary fiction is just that. Like, kind of pointless, angsty, emo, masturbatory bullshit. However, we should not be judged by our lowest common denominators. And also you should not fall prey to the fallacious thinking that literary fiction is literary and all other genres are genre. Literary fiction is a genre, and I will fight to the death anyone who denies this very self-evident truth. So, is there a lot of fantasy that is raw shit out there? Absolutely, absolutely, it’s popcorn reading at best. But you can’t deny that a lot of lit fic is also shit. 85% of everything in the world is shit. We judge by the best. And there is some truly excellent fantasy out there. For example, Midsummer Night’s Dream; Hamlet with the ghost; Macbeth, ghosts and witches; I’m also fond of the Odyessey; Most of the Pentateuch in the Old Testament, Gargantua and Pantagruel. Honestly, fantasy existed before lit fic, and if you deny those roots you’re pruning yourself so closely that you can’t help but wither and die.

A crowd whose discontent has risen no higher than the level of slogans is only a crowd. But a crowd that understands the reasons for its discontent and knows the remedies is a vital community, and it will have to be reckoned with. I would rather go before the government with two people who have a competent understanding of an issue, and who therefore deserve a hearing, than with two thousand who are vaguely dissatisfied. But even the most articulate public protest is not enough. We don't live in the government or in institutions or in our public utterances and acts, and the environmental crisis has its roots in our lives. By the same token, environmental health will also be rooted in our lives. That is, I take it, simply a fact, and in the light of it we can see how superficial and foolish we would be to think that we could correct what is wrong merely by tinkering with the institutional machinery. The changes that are required are fundamental changes in the way we are living.

As in the political sphere, the child is taught that he is free, a democrat, with a free will and a free mind, lives in a free country, makes his own decisions. At the same time he is a prisoner of the assumptions and dogmas of his time, which he does not question, because he has never been told they exist. By the time a young person has reached the age when he has to choose (we still take it for granted that a choice is inevitable) between the arts and the sciences, he often chooses the arts because he feels that here is humanity, freedom, choice. He does not know that he is already moulded by a system: he does not know that the choice itself is the result of a false dichotomy rooted in the heart of our culture. Those who do sense this, and who don't wish to subject themselves to further moulding, tend to leave, in a half-unconscious, instinctive attempt to find work where they won't be divided against themselves. With all our institutions, from the police force to academia, from medicine to politics, we give little attention to the people who leave—that process of elimination that goes on all the time and which excludes, very early, those likely to be original and reforming, leaving those attracted to a thing because that is what they are already like. A young policeman leaves the Force saying he doesn't like what he has to do. A young teacher leaves teaching, here idealism snubbed. This social mechanism goes almost unnoticed—yet it is as powerful as any in keeping our institutions rigid and oppressive.

Life was not to be sitting in hot amorphic leisure in my backyard idly writing or not-writing, as the spirit moved me. It was, instead, running madly, in a crowded schedule, in a squirrel cage of busy people. Working, living, dancing, dreaming, talking, kissing — singing, laughing, learning. The responsibility, the awful responsibility of managing (profitably) 12 hours a day for 10 weeks is rather overwhelming when there is nothing, noone, to insert an exact routine into the large unfenced acres of time — which it is so easy to let drift by in soporific idling and luxurious relaxing. It is like lifting a bell jar off a securely clockwork-like functioning community, and seeing all the little busy people stop, gasp, blow up and float in the inrush, (or rather outrush,) of the rarified scheduled atmosphere — poor little frightened people, flailing impotent arms in the aimless air. That's what it feels like: getting shed of a routine. Even though one had rebelled terribly against it, even then, one feels uncomfortable when jounced out of the repetitive rut. And so with me. What to do? Where to turn? What ties, what roots? as I hang suspended in the strange thin air of back-home?

There is a strange emptiness to life without myths. I am African American — by which I mean, a descendant of slaves, rather than a descendant of immigrants who came here willingly and with lives more or less intact. My ancestors were the unwilling, unintact ones: children torn from parents, parents torn from elders, people torn from roots, stories torn from language. Past a certain point, my family’s history just… stops. As if there was nothing there. I could do what others have done, and attempt to reconstruct this lost past. I could research genealogy and genetics, search for the traces of myself in moldering old sale documents and scanned images on microfiche. I could also do what members of other cultures lacking myths have done: steal. A little BS about Atlantis here, some appropriation of other cultures’ intellectual property there, and bam! Instant historically-justified superiority. Worked great for the Nazis, new and old. Even today, white people in my neck of the woods call themselves “Caucasian”, most of them little realizing that the term and its history are as constructed as anything sold in the fantasy section of a bookstore. These are proven strategies, but I have no interest in them. They’ll tell me where I came from, but not what I really want to know: where I’m going. To figure that out, I make shit up.

There is a saying that "paper is more patient than man";it came back to me on one of my slightly melancholy days,while I sat chin in hand,feeling too bored and limp even to make up my mind whether to go out or stay at home. Yes, there is no doubt that paper is patient and as I don't intend to show this cardboard-covered notebook,bearing the proud name of"diary",to anyone,unless I find a real friend,boy or girl,probably nobody cares.And now I come to the root of the matter,the reason for my starting a diary:it is that I have no such real friend. Let me put it more clearly,since no one will believe that a girl of thirteen feels herself quite alone in the world,nor is it so.I have darling parents and a sister of sixteen.I know about thirty people whom one might call friends--I have strings of boy friends,anxious to catch a glimpse of me and who,failing that,peep at me through mirrors in class.I have relations,aunts and uncles,who are darlings too,a good home,no--I don't seem to lack anything.But it's the same with all my friends,just fun and joking,nothing more.I can never bring myself to talk of anything outside the common round.We don't seem to be able to get any closer,that is the root of the trouble.Perhaps I lack confidence,but anyway,there it is,a stubborn fact and I don't seem to be able to do anything about it.

Had I catalogued the downsides of parenthood, "son might turn out to be a killer" would never have turned up on the list. Rather, it might have looked something like this: 1. Hassle. 2. Less time just the two of us. (Try no time just the two of us.) 3. Other people. (PTA meetings. Ballet teachers. The kid's insufferable friends and their insufferable parents.) 4. Turning into a cow. (I was slight, and preferred to stay that way. My sister-in-law had developed bulging varicose veins in her legs during pregnancy that never retreated, and the prospect of calves branched in blue tree roots mortified me more than I could say. So I didn't say. I am vain, or once was, and one of my vanities was to feign that I was not.) 5. Unnatural altruism: being forced to make decisions in accordance with what was best for someone else. (I'm a pig.) 6. Curtailment of my traveling. (Note curtailment. Not conclusion.) 7. Dementing boredom. (I found small children brutally dull. I did, even at the outset, admit this to myself.) 8. Worthless social life. (I had never had a decent conversation with a friend's five-year-old in the room.) 9. Social demotion. (I was a respected entrepreneur. Once I had a toddler in tow, every man I knew--every woman, too, which is depressing--would take me less seriously.) 10. Paying the piper. (Parenthood repays a debt. But who wants to pay a debt she can escape? Apparently, the childless get away with something sneaky. Besides, what good is repaying a debt to the wrong party? Only the most warped mother would feel rewarded for her trouble by the fact that at last her daughter's life is hideous, too.)

Once upon a time, there lived a boy and a girl. The boy was eighteen and the girl sixteen. He was not unusually handsome, and she was not especially beautiful. They were just an ordinary lonely boy and an ordinary lonely girl, like all the others. But they believed with their whole hearts that somewhere in the world there lived the 100% perfect boy and the 100% perfect girl for them. Yes, they believed in a miracle. And that miracle actually happened. One day the two came upon each other on the corner of a street. “This is amazing,” he said. “I’ve been looking for you all my life. You may not believe this, but you’re the 100% perfect girl for me.” “And you,” she said to him, “are the 100% perfect boy for me, exactly as I’d pictured you in every detail. It’s like a dream.” They sat on a park bench, held hands, and told each other their stories hour after hour. They were not lonely anymore. They had found and been found by their 100% perfect other. What a wonderful thing it is to find and be found by your 100% perfect other. It’s a miracle, a cosmic miracle. As they sat and talked, however, a tiny, tiny sliver of doubt took root in their hearts: Was it really all right for one’s dreams to come true so easily? And so, when there came a momentary lull in their conversation, the boy said to the girl, “Let’s test ourselves - just once. If we really are each other’s 100% perfect lovers, then sometime, somewhere, we will meet again without fail. And when that happens, and we know that we are the 100% perfect ones, we’ll marry then and there. What do you think?” “Yes,” she said, “that is exactly what we should do.” And so they parted, she to the east, and he to the west. The test they had agreed upon, however, was utterly unnecessary. They should never have undertaken it, because they really and truly were each other’s 100% perfect lovers, and it was a miracle that they had ever met. But it was impossible for them to know this, young as they were. The cold, indifferent waves of fate proceeded to toss them unmercifully. One winter, both the boy and the girl came down with the season’s terrible inluenza, and after drifting for weeks between life and death they lost all memory of their earlier years. When they awoke, their heads were as empty as the young D. H. Lawrence’s piggy bank. They were two bright, determined young people, however, and through their unremitting efforts they were able to acquire once again the knowledge and feeling that qualified them to return as full-fledged members of society. Heaven be praised, they became truly upstanding citizens who knew how to transfer from one subway line to another, who were fully capable of sending a special-delivery letter at the post office. Indeed, they even experienced love again, sometimes as much as 75% or even 85% love. Time passed with shocking swiftness, and soon the boy was thirty-two, the girl thirty. One beautiful April morning, in search of a cup of coffee to start the day, the boy was walking from west to east, while the girl, intending to send a special-delivery letter, was walking from east to west, but along the same narrow street in the Harajuku neighborhood of Tokyo. They passed each other in the very center of the street. The faintest gleam of their lost memories glimmered for the briefest moment in their hearts. Each felt a rumbling in their chest. And they knew: She is the 100% perfect girl for me. He is the 100% perfect boy for me. But the glow of their memories was far too weak, and their thoughts no longer had the clarity of fouteen years earlier. Without a word, they passed each other, disappearing into the crowd. Forever. A sad story, don’t you think?

If you have read this far in the chronicle of the Baudelaire orphans - and I certainly hope you have not - then you know we have reached the thirteenth chapter of the thirteenth volume in this sad history, and so you know the end is near, even though this chapter is so lengthy that you might never reach the end of it. But perhaps you do not yet know what the end really means. "The end" is a phrase which refers to the completion of a story, or the final moment of some accomplishment, such as a secret errand, or a great deal of research, and indeed this thirteenth volume marks the completion of my investigation into the Baudelaire case, which required much research, a great many secret errands, and the accomplishments of a number of my comrades, from a trolley driver to a botanical hybridization expert, with many, many typewriter repairpeople in between. But it cannot be said that The End contains the end of the Baudelaires' story, any more than The Bad Beginning contained its beginning. The children's story began long before that terrible day on Briny Beach, but there would have to be another volume to chronicle when the Baudelaires were born, and when their parents married, and who was playing the violin in the candlelit restaurant when the Baudelaire parents first laid eyes on one another, and what was hidden inside that violin, and the childhood of the man who orphaned the girl who put it there, and even then it could not be said that the Baudelaires' story had not begun, because you would still need to know about a certain tea party held in a penthouse suite, and the baker who made the scones served at the tea party, and the baker's assistant who smuggled the secret ingredient into the scone batter through a very narrow drainpipe, and how a crafty volunteer created the illusion of a fire in the kitchen simply by wearing a certain dress and jumping around, and even then the beginning of the story would be as far away as the shipwreck that leftthe Baudelaire parents as castaways on the coastal shelf is far away from the outrigger on which the islanders would depart. One could say, in fact, that no story really has a beginning, and that no story really has an end, as all of the world's stories are as jumbled as the items in the arboretum, with their details and secrets all heaped together so that the whole story, from beginning to end, depends on how you look at it. We might even say that the world is always in medias res - a Latin phrase which means "in the midst of things" or "in the middle of a narrative" - and that it is impossible to solve any mystery, or find the root of any trouble, and so The End is really the middle of the story, as many people in this history will live long past the close of Chapter Thirteen, or even the beginning of the story, as a new child arrives in the world at the chapter's close. But one cannot sit in the midst of things forever. Eventually one must face that the end is near, and the end of The End is quite near indeed, so if I were you I would not read the end of The End, as it contains the end of a notorious villain but also the end of a brave and noble sibling, and the end of the colonists' stay on the island, as they sail off the end of the coastal shelf. The end of The End contains all these ends, and that does not depend on how you look at it, so it might be best for you to stop looking at The End before the end of The End arrives, and to stop reading The End before you read the end, as the stories that end in The End that began in The Bad Beginning are beginning to end now.

NINA Your life is beautiful. TRIGORIN I see nothing especially lovely about it. [He looks at his watch] Excuse me, I must go at once, and begin writing again. I am in a hurry. [He laughs] You have stepped on my pet corn, as they say, and I am getting excited, and a little cross. Let us discuss this bright and beautiful life of mine, though. [After a few moments' thought] Violent obsessions sometimes lay hold of a man: he may, for instance, think day and night of nothing but the moon. I have such a moon. Day and night I am held in the grip of one besetting thought, to write, write, write! Hardly have I finished one book than something urges me to write another, and then a third, and then a fourth--I write ceaselessly. I am, as it were, on a treadmill. I hurry for ever from one story to another, and can't help myself. Do you see anything bright and beautiful in that? Oh, it is a wild life! Even now, thrilled as I am by talking to you, I do not forget for an instant that an unfinished story is awaiting me. My eye falls on that cloud there, which has the shape of a grand piano; I instantly make a mental note that I must remember to mention in my story a cloud floating by that looked like a grand piano. I smell heliotrope; I mutter to myself: a sickly smell, the colour worn by widows; I must remember that in writing my next description of a summer evening. I catch an idea in every sentence of yours or of my own, and hasten to lock all these treasures in my literary store-room, thinking that some day they may be useful to me. As soon as I stop working I rush off to the theatre or go fishing, in the hope that I may find oblivion there, but no! Some new subject for a story is sure to come rolling through my brain like an iron cannonball. I hear my desk calling, and have to go back to it and begin to write, write, write, once more. And so it goes for everlasting. I cannot escape myself, though I feel that I am consuming my life. To prepare the honey I feed to unknown crowds, I am doomed to brush the bloom from my dearest flowers, to tear them from their stems, and trample the roots that bore them under foot. Am I not a madman? Should I not be treated by those who know me as one mentally diseased? Yet it is always the same, same old story, till I begin to think that all this praise and admiration must be a deception, that I am being hoodwinked because they know I am crazy, and I sometimes tremble lest I should be grabbed from behind and whisked off to a lunatic asylum. The best years of my youth were made one continual agony for me by my writing. A young author, especially if at first he does not make a success, feels clumsy, ill-at-ease, and superfluous in the world. His nerves are all on edge and stretched to the point of breaking; he is irresistibly attracted to literary and artistic people, and hovers about them unknown and unnoticed, fearing to look them bravely in the eye, like a man with a passion for gambling, whose money is all gone. I did not know my readers, but for some reason I imagined they were distrustful and unfriendly; I was mortally afraid of the public, and when my first play appeared, it seemed to me as if all the dark eyes in the audience were looking at it with enmity, and all the blue ones with cold indifference. Oh, how terrible it was! What agony!