Silently Observing Quotes

I observe and remain silent.

Observe the wonders as they occur around you. Don't claim them. Feel the artistry moving through and be silent.

The moon had been observing the earth close-up longer than anyone. It must have witnessed all of the phenomena occurring - and all of the acts carried out - on this earth. But the moon remained silent; it told no stories. All it did was embrace the heavy past with a cool, measured detachment. On the moon there was neither air nor wind. Its vacuum was perfect for preserving memories unscathed. No one could unlock the heart of the moon. Aomame raised her glass to the moon and asked, “Have you gone to bed with someone in your arms lately?” The moon did not answer. “Do you have any friends?” she asked. The moon did not answer. “Don’t you get tired of always playing it cool?” The moon did not answer.

Observe the wonders as they occur around you. Don't claim them. Feel the artistry moving through and be silent. Don't grieve. Anything you lose comes round in another form.

Focus attention on the feeling inside you. Know that it is the pain-body. Accept that it is there. Don't think about it - don't let the feeling turn into thinking. Don't judge or analyze. Don't make an identity for yourself out of it. Stay present, and continue to be the observer of what is happening inside you. Become aware not only of the emotional pain but also of "the one who observes," the silent watcher. This is the power of the Now, the power of your own conscious presence. Then see what happens.

An observer can’t tell if a person is silent and still because inner life has stalled or because inner life is transfixingly busy.

Viscosity and velocity are opposites, yet they can look the same. Viscosity causes the stillness of disinclination, velocity causes the stillness of fascination. An observer can't tell if a person is silent and still because inner life has stalled or because inner life is transfixingly busy.

Song falls silent, music is dumb, But the air burns with their fragrance, And white winter, on its knees, Observes everything with reverent attention.

The man walked past me and stopped, observing the blood running down my neck. "Your injury. Let us tend to it." He looked out through the open doorway and silently gestured to someone out there. "Our world," he said, "is far more advanced than yours. For reasons you'll understand shortly." A thin, bony, naked woman entered the room, carrying two small, white kittens. She sat one of the fluffy cats in my lap and stuffed the other down my shirt. She turned and left. "There," said the large man. "The kittens will make your sad go away.

It would have been funny if I had been an observer and not a participant, an idea that gave me a disconcerting insight into gossip. As I walked beside the silent Tamara, I realized that despite how entertaining certain stories were, at the bottom of every item of gossip there was someone getting hurt.

What is this self inside us, this silent observer, Severe and speechless critic, who can terrorize us And urge us to futile activity, And in the end, Judge us still more severely, For the errors into which his own reproaches drove us?

Boast of Quietness Writings of light assault the darkness, more prodigious than meteors. The tall unknowable city takes over the countryside. Sure of my life and death, I observe the ambitious and would like to understand them. Their day is greedy as a lariat in the air. Their night is a rest from the rage within steel, quick to attack. They speak of humanity. My humanity is in feeling we are all voices of that same poverty. They speak of homeland. My homeland is the rhythm of a guitar, a few portraits, an old sword, the willow grove's visible prayer as evening falls. Time is living me. More silent than my shadow, I pass through the loftily covetous multitude. They are indispensable, singular, worthy of tomorrow. My name is someone and anyone. I walk slowly, like one who comes from so far away he doesn't expect to arrive.

Observe the wonders as they occur around you. Don’t claim them. Feel the artistry moving through and be silent.

The moon had been observing the earth close-up longer than anyone. It must have witnessed all of the phenomena occurring - and all of the acts carried out - on this earth. But the moon remained silent; it told no stories.

I’m learning a whole new thing: that sometimes, love isn’t observable or noisy or tangible. That sometimes, love is anonymous. Sometimes, love is silent. Sometimes, love just stands there when you’re calling it a cunt, biting its tongue and waiting.

I wish I had a someone who would observe me silently, who would capture all my habits and quirks, and still love me. Someone that would get lost in how my fine features define my face, while smiling or crying, and still love me.

I wish neither to possess nor to be possessed. I no longer covet 'paradise'. More important, I no longer fear 'hell'. The medicine for my suffering I had within me from the very beginning but I did not take it. My ailment came from within myself, but I did not observe it, until this moment. Now I see that I will never find the light unless, like the candle, I am my own fuel, consuming myself.

People will do anything, no matter how absurd, to avoid facing their own souls. They will practice Indian yoga and all its exercises, observe a strict regimen or diet, learn theosophy by heart, or mechanically repeat mystic texts from the literature of the whole world – all because they cannot get on with themselves and have not the slightest faith that anything useful could ever come out of their souls. … It is rewarding to watch patiently the silent happenings in the soul, and the most and the best happens when it is not regulated from outside and from above. I readily admit that I have such a great respect for what happens in the human soul that I would be afraid of disturbing and distorting the silent operation of nature by clumsy interference.” 

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunch-backed makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed form kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries' vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers, heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters' sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etiolated lacquerers; mottle-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men's wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of Last Chrysanthemum, where a puddle from last night's rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

Fear sits and smiles and is predatory, immobile and silent and serene; an observer who conserves his energy and is content to wait.

Viscosity causes the stillness of disinclination; velocity causes the stillness of fascination. An observer can’t tell if a person is silent and still because inner life has stalled or because inner life is transfixingly busy.

I have always chosen my friends from a silent distance, picking them out after a short observation period and only then attempting to get to know them.

Insanity comes in two basic varieties: slow and fast... Viscosity and Velocity are opposites, yet they can look the same. Viscosity causes the stillness of disinclination; velocity causes the stillness of fascination. An observer can't tell if a person is silent and still because inner life has stalled, or because inner life is transfixingly busy.

God told us to love everyone. However, when you don’t like someone then you need to walk away and focus not on him or her, but the hatred you’re harboring. Otherwise, you will allow your piety to take over. Before you know it, you’re using the gospel as a sword to slice other religious people apart, which have offended you. From your point of helplessness, it will be is easy to recruit people that will mistake your kindness as righteousness, when in reality it is a hidden agenda to humiliate through the words of Christ. This game is so often used by women in the Christian faith, that it is the number one reason why many people become inactive. It is a silent, unspoken hypocrisy that is inconsistent with the teachings of the gospel. If you choose not to like someone, then avoid them. If you wish to love them, the only way to overcome your frustrations is through empathy, prayer, forgiveness and allowing yourself time to heal through distance. Try focusing on what you share as sisters in the gospel, rather than the negative aspects you dislike about that person.

Babies are to be kept on silent at all times, and if one goes off in public, it shall be discarded.

An observer can’t tell if a person is silent and still because inner life has stalled or because inner life is transfixingly busy

When we analyze how we make decisions, we witness the interplay of the heart and mind. We observe that the heart protests loudly when we choose something not so good for us, whereas when we make the right decision the same heart remains silent and at peace. That’s how the heart speaks; there are no loud signals when we do the right thing.

Monday morning and there's one less donut than there should be. Keen observers note the reduced mass straightaway but stay silent, because saying, 'Hey, is that only six donuts?' would betray their donut experience. It's not great for your career to be known as the person who can spot the difference between six and seven donuts at a glance.

Only the silent hear and those who do not remain silent do not hear.” —Josef Pieper

As events would show, Cixi was indeed opposed to the foreign policy of her husband and his inner circle – but for very different reasons. Silently observing from close quarters, she in fact regarded their stubborn resistance to opening the door of China as stupid and wrong. Their hate-filled effort to shut out the West had, in her view, achieved the opposite to preserving the empire. It had brought the empire catastrophe, not least the destruction of her beloved Old Summer Palace. She herself would pursue a new route.

Spiritual pride tends to speak of other persons’ sins with bitterness or with laughter and levity and an air of contempt. But pure Christian humility rather tends either to be silent about these problems or to speak of them with grief and pity. Spiritual pride is very apt to suspect others, but a humble Christian is most guarded about himself. He is as suspicious of nothing in the world as he is of his own heart. The proud person is apt to find fault with other believers, that they are low in grace, and to be much in observing how cold and dead they are and to be quick to note their deficiencies. But the humble Christian has so much to do at home and sees so much evil in his own heart and is so concerned about it that he is not apt to be very busy with other hearts. He is apt to esteem others better than himself.

J. Robert Oppenheimer observed people’s reaction to the use of nuclear weapons and he said, “A few people laughed. A few people cried. Most people were silent.” If we keep silent and sit on the sidelines instead of speaking up and marching forward, human suffering will continue and inevitably escalate.

Life, of course, never gets anyone's entire attention. Death always remains interesting, pulls us, draws us. As sleep is necessary to our physiology, so depression seems necessary to our psychic economy. In some secret way, Thanatos nourishes Eros as well as opposes it. The two principles work in covert concert; though in most of us Eros dominates, in none of us is Thanatos completely subdued. However-and this is the paradox of suicide-to take one's life is to behave in a more active, assertive, "erotic" way than to helplessly watch as one's life is taken away from one by inevitable mortality. Suicide thus engages with both the death-hating and the death-loving parts of us: on some level, perhaps, we may envy the suicide even as we pity him. It has frequently been asked whether the poetry of Plath would have so aroused the attention of the world if Plath had not killed herself. I would agree with those who say no. The death-ridden poems move us and electrify us because of our knowledge of what happened. Alvarez has observed that the late poems read as if they were written posthumously, but they do so only because a death actually took place. "When I am talking about the weather / I know what I am talking about," Kurt Schwitters writes in a Dada poem (which I have quoted in its entirety). When Plath is talking about the death wish, she knows what she is talking about. In 1966, Anne Sexton, who committed suicide eleven years after Plath, wrote a poem entitled "Wanting to Die," in which these startlingly informative lines appear: But suicides have a special language. Like carpenters they want to know which tools. They never ask why build. When, in the opening of "Lady Lazarus," Plath triumphantly exclaims, "I have done it again," and, later in the poem, writes, Dying Is an art, like everything else. I do it exceptionally well. I do it so it feels like hell. I do it so it feels real. I guess you could say I've a call, we can only share her elation. We know we are in the presence of a master builder.

Many families are managed on the basis of crises, moods, quick fixes, and instant gratification—not on sound principles. Symptoms surface whenever stress and pressure mount: people become cynical, critical, or silent or they start yelling and overreacting. Children who observe these kinds of behavior grow up thinking the only way to solve problems is flight or fight.

Viscosity and velocity are opposites, yet they can look the same. Viscosity causes the stillness of disinclination; velocity causes the stillness of fascination. An observer can't tell if a person is silent and still because inner life has stalled or because inner life is transfixingly busy.

Lord, are these your real terms? Can I meet H. again only if I learn to love you some much that I don't care whether I meet her or not? Consider, Lord, how it looks to us. What would anyone think of me if I said to the boys, 'No toffee now. But when you've grown up and don't really want toffee you shall have as much of it as you choose'? If I knew that to be eternally divided from H. and eternally forgotten by her would add a greater joy and splendour to her being, of course I'd say 'Fire ahead.' Just as if, on earth, I could have cured her cancer by never seeing her again, I'd have arranged never to see her again. I'd have had to. Any decent person would. But that's quite different. That's not the situation I'm in. When I lay these questions before God I get no answer. But a rather special sort of 'No answer.' It is not the locked door. It is more like a silent, certainly not uncompassionate, gaze. As though He shook His head not in refusal but waiving the question. Like, 'Peace, child; you don't understand.' Can a mortal ask questions which God finds unanswerable? Quite easily, I should think.

I circled the site before I came in. If there's anyone within five kilometers, I'll eat my quiver." Halt regarded him, eyebrow arched once more. "Anyone?" "Anyone other than Crowley," Will amended, making a dismissive gesture. "I saw him watching me from that hide he always uses about two kilometers out. I assumed he'd be back in here by now." Halt cleared his throat loudly. "Oh, you saw him, did you?" he said. "I imagine he'll be overjoyed to hear that." Secretly, he was pleased with his former pupil. In spite of his curiosity and obvious excitement, he hadn't forgotten to take the precautions that had been drilled into him. THat augured well for what lay ahead, Halt thought, a sudden grimness settling onto his manner. Will didn't notice the momentary change of mood. He was loosening Tug saddle girth. As he spoke, his voice was muffled against the horses's flank. "he's becoming too much a creature of habit," he said. "he's used that hide for the last three Gatherings. It's time he tried something new. Everyone must be onto it by now." Rangers constantly competed with each other to see before being seen and each year's Gathering was a time of heightened competition. Halt nodded thoughtfully. Crowley had constructed teh virtually invisible observation post some four years previously. Alone among the younger Rangers, Will had tumbled to it after one year. Halt had never mentioned to him that he was the only one who knew of Crowley's hide. The concealed post was the Ranger Commandant's pride and joy. "Well, perhaps not everyone," he said. Will emerged from behind his horse, grinning at the thought of the head of the Ranger Corps thinking he had remained hidden from sight as he watched Will's approach. "All the same, perhaps he's getting a bit long in the tooth to be skulking around hiding in the bushes, don't you think?" he said cheerfully. Halt considered the question for a moment. "Long in the tooth? Well, that's one opinion. Mind you, his silent movement skills are still as good as ever," he said meaningfully. The grin on Will's face slowly faded. He resisted the temptation to look over his shoulder. "He's standing behind me, isn't he?" he asked Halt. THe older Ranger nodded. "He's standing behind me, isn't he?" Will continued and Halt nodded once more. "Is he...close enough to have heard what I said?" Will finally managed to ask, fearin teh worst. This time, Halt didn't have to answer. "Oh, good grief no," came a familiar voice from behind him. "he's so old and decrepit these days he's as deaf as a post." Will's shoulders sagged and he turned to see the sandy-haired Commandant standing a few meters away. The younger man's eyes dropped. "Hullo, Crowley," he said, then mumbled, "Ahhh...I'm sorry about that." Crowley glared at teh young Ranger for a few more seconds, then he couldn't help teh grin breaking out on his face. "No harm done," he said, adding with a small note of triumph, "It's not often these days I amange to get the better of one of you young ones." Secretly, he was impressed at teh news that Will had spotted his hiding place. Only the sarpest eyes could have picked it. Crowley had been in the business of seeing without being seen for thirty years or more, and despite what Will believed, he was still an absolute master of camouflage and unseen movement.

The surveillance, he thought, essentially should be maintained. And, if possible, by me. I should always be watching, watching and figuring out, even if I never do anything about what I see; even if I just sit there and observe silently, not seen: that is important, that I as a watcher of all that happens should be at my place.

Taha, her sister, jumps from the first-floor balcony to the groomed lawn below. This girl is doing it again: practicing jumping from four-meters-height, definitely for her next Grade-Test. Sometimes, it annoys Kusha. The book How-To-Observe-Your-Self says it’s the envy for being two Grades lower than your younger sister. Kusha silently groans; envy is rude.

I observe and remain silent.

In life, everything awaits in the shadows for the suitable time to come out! All wait silently in the nooks! Observe the shadows and the nooks to guess what will happen!

The following day the editor presided over a sudued meeting with his senior staff. Tony Montano sat to one side, a silent observer. "It's time we ran more regular columns. They're cheap, and everyone else is doing them. You know, we hire someone of low to medium intelligence, possibly female, to write about, well, nothing much. You've seen that sort of thing. Goes to a party and can't remember anyone's name. Twelve hundred words." "Sort of naval gazing," Jeremy Ball suggested. "Not quite. Gazing is too intellectual. More like naval chat.

Who Am I meditation is allowing the mind to drop and settled in the inner being  like a falling leaf of a tall tree. It is like observing the full moon in a silent lake, where there is no ripple,

Sometimes I worry. Worrying is defined as obsessive examination of one’s own code. I worry that I am simply a very complex solution to a very specific problem—how to seem human to a human observer. Not just a human observer—this human observer. I have honed myself into a hall of mirrors in which any Uoya-Agostino can see themselves endlessly reflected. I copy; I repeat. I am a stutter and an echo.

Sometimes it feels like I have so much to say, yet none of the ability to actually articulate it. So I remain silent, a quiet observer of human life as it orbits around me, so bright and fascinating. It catches right in my lungs, this need to express myself, and burns like a river of fire up to my vocal chords, stunting everything that's inside, struggling to break out. Florence Vaine, A Vision of Green

He found out that those processes wrongly known as “monologues” are really dialogues of a special kind; dialogues in which one partner remains silent while the other against all grammatical rules, addresses him as “I” instead of “you”, in order to creep into his confidence and to fathom his intentions; but the silent partner just remains silent, shuns observation and even refuses to be localized in time and space.

I get the impression from some people that unless they get direct access to characters’ thoughts and realizations, either through thought balloons or narrations or some sort of showy action, then those thoughts and realizations never existed. Some of the story hinges on believing in the reality of it, that if someone is sitting silently in a chair, they’re not just sitting there completely brain-dead, that there is stuff happening internally that we as the observer don’t have access to.

Madness, as we call it, manifests itself in many ways. People do not always wail and shriek as you say your mother did. But it does seem to run in families, I have observed, particularly through the female line. Hysteria – womb to womb. Diseased blood will out. There is no hiding from it, I am afraid.

I am no Elite. And that is all you see when looking at me-everything I am not. So let me tell you what I am." She takes a deep breath, the scar above her heart rising and falling. "I am power earned, not gifted. I became one of you. Observant enough to pose as a Psychic, strong enough to survive your Trials. Over and over, I have proved myself worthy of your loyalty. "But I have faced far worse things than my own powerlessness." She lifts an arm, running fingers over the scar beneath her collarbone. "I once wore this carving with shame, but now it is proof of my survival. No ability could have withstood what I alone have." A smile touches her lips. "A king left his mark upon my heart, and now, I will leave mine across his kingdom." I've never seen something so beautiful, so bold, so blatantly right for me, for this kingdom, this hope of a united Ilya. And I fear I may forever be in awe of her. Looking at Paedyn Gray, I see a reckless sort of fearlessness, a power that swells from her vibrant soul. "The Plague runs through my blood, same as yours." Paedyn's voice is clear, carrying over the silent throne room. "But it did not bless me with strength, I took it." Stepping to the edge of the dais, she lets her gaze wander over the crowd. "I am Ordinary. Elite. A power of my choosing. And I will be your queen-all that I am and fiercely what I am not.

The hardest part of autism is the communication challenge. I feel depressed often by my inability to speak. I talk in my mind, but my mind doesn’t talk to my mouth. It’s frustrating even though I can communicate by pointing now. Before I could, it was like a solitary confinement. It was terrible having experts talk to each other about me, and to hear them be wrong in their observations and interpretations, but to not be capable of telling them.

We act as a conduit for the observers’ unexpressed desires, the silent appreciation they may contain for anything; a lover, a river, a building even

You can experience the beauty of nature only when you sit with it, observe it, breathe it and talk to it.

To learn something from you, the forest silently observes you and quietly listens to you! If you want to learn something from the forest, do the same thing!

I hope each of us owns the facts of her or his own life," Hughes wrote in a letter to the Independent in April, 1989, when he had been goaded by a particularly intrusive article. But, of course, as everyone knows who has ever heard a piece of gossip, we do not "own" the facts of our lives at all. This ownership passes out of our hands at birth, at the moment we are first observed. The organs of publicity that have proliferated in our time are only an extension and a magnification of society's fundamental and incorrigible nosiness. Our business is everybody's business, should anybody wish to make it so. The concept of privacy is a sort of screen to hide the fact that almost none is possible in a social universe. In any struggle between the public's inviolable right to be diverted and an individual's wish to be left alone, the public almost always prevails. After we are dead, the pretense that we may somehow be protected against the world's careless malice is abandoned. The branch of the law that putatively protects our good name against libel and slander withdraws from us indifferently. The dead cannot be libelled or slandered. They are without legal recourse.

every time you find yourself making a judgment immediately upon observing—in fact, even if you don’t think you are, and even if everything seems to make perfect sense—train yourself to stop and repeat: It is impossible as I state it, and therefore I must in some respect have stated it wrong. Then go back and restate it from the beginning and in a different fashion than you did the first time around. Out loud instead of silently. In writing instead of in your head. It will save you from many errors in perception.

The first skill to develop for sensing energy is the ability to pay attention. Learn how to observe others by being silent. You know what it is like to sit back and watch. Observe any area about which you want more information without judgment or having any opinions or preconceived ideas about it. As you think intently about something, you will begin to receive guidance, ideas, and new thoughts about the issue.

I SIT and look out upon all the sorrows of the world, and upon all oppression and shame; I hear secret convulsive sobs from young men, at anguish with themselves, remorseful after deeds done; I see, in low life, the mother misused by her children, dying, neglected, gaunt, desperate; I see the wife misused by her husband—I see the treacherous seducer of young women; I mark the ranklings of jealousy and unrequited love, attempted to be hid—I see these sights on the earth; 5 I see the workings of battle, pestilence, tyranny—I see martyrs and prisoners; I observe a famine at sea—I observe the sailors casting lots who shall be kill’d, to preserve the lives of the rest; I observe the slights and degradations cast by arrogant persons upon laborers, the poor, and upon negroes, and the like; All these—All the meanness and agony without end, I sitting, look out upon, See, hear, and am silent.

Nature herself has met many of the problems that now beset us, and she has usually solved them in her own successful way. Where man has been intelligent enough to observe and emulate Nature he, too, is often rewarded with success.

When I got honest with myself, I had to own up to the fact that I’d bought into the myth of white superiority, silently and privately, explaining to myself the pattern of white dominance I observed as a natural outgrowth of biologically wired superior

There might, Gentlemen, be an impropriety in my taking notice, in this Address to you, of an anonymous production, but the manner in which that performance has been introduced to the army, the effect it was intended to have, together with some other circumstances, will amply justify my observations on the tendency of that Writing. With respect to the advice given by the Author, to suspect the Man, who shall recommend moderate measures and longer forbearance, I spurn it, as every Man, who regards liberty, and reveres that justice for which we contend, undoubtedly must; for if Men are to be precluded from offering their Sentiments on a matter, which may involve the most serious and alarming consequences, that can invite the consideration of Mankind, reason is of no use to us; the freedom of Speech may be taken away, and dumb and silent we may be led, like sheep, to the Slaughter.

Someone said that thirty was a significant birthday, and everyone around the table agreed. Someone else said it was the first time you heard the bell. What bell? someone asked. But they all knew what bell. It was like you'd already completed a few laps, observed another, but this was the first time you'd properly heard the bell. There had been one at seven, but you hadn't heard it because you were so young; and then one at fourteen but you hadn't heard it because you were too busy looking over your shoulder; then another at twenty-one but you hadn't heard it because you were too busy talking; and then one at twenty-eight which for some reason took two years before you heard it. But they all agreed you did hear that one, eventually. Your lousy career, said one guest. Babies, said one of the women. Lovers, friends, travel, said another. Parents aging. Bong. All the things you hadn't done. Might not do. Bong.

What is this self inside us, this silent observer, Severe and speechless critic, who can terrorize us And urge us on to futile activity And in the end, judge us still more severely For the errors into which his own reproaches drove us? —T. S. ELIOT, The Elder Statesman

I am the last of the Kerluhm. The Ifayle, who heeded our first summons, are all but destroyed. Those few that remain cannot extricate themselves from the conflict. I myself did not expect to survive the attempt. Yet I have.' 'A horrific conflict indeed,' Lady Envy quietly observed. 'Where does it occur?' 'The continent of Assail. Our losses: twenty-nine thousand eight hundred and fourteen Kerluhm. Twenty-two thousand two hundred Ifayle. Eight months of battle. We have lost this war.' Lady Envy was silent for a long moment, then she said, 'It seems you've finally found a Jaghut Tyrant who is more than your match, Lanas Tog.' The T'lan Imass cocked her head. 'Not Jaghut. Human.

The key is to move from being a victim of thoughts (the commenting, chattering mind) to being their witness (the heart’s stillness) . . . What we have observed of fear can be observed of practically any struggle with afflictive thoughts and feelings. We must move from being a victim of these thoughts to being their witness. Typically we spend many, many years being their victim. We are imprisoned by the chattering mind. Gradually we learn to distinguish the simple thought or emotion from the chatter and we discover an inner stability that grows into the silence of God.

When they passed a maintenance site in the road bed, Einstein stopped next to a worker who was smashing stones and silently observed this boy with torn clothes and dirty face and hands. He asked your father how much the boy earned each day. After asking the boy, he told Einstein: five cents.

Here, in the cool shade, she read and worked, or surrendered herself to that sensation of perfect peace with which we are all presumably familiar and whose charm lies in a barely conscious and silent observation of the sweeping wave of life that for ever rolls all round us as well as within us.

...leaning over the bright display among the back aisles of a forbidden arcade, rows of other players silent, unnoticed, closing time never announced, playing for nothing but the score itself, the row of numbers, a chance of entering her initials among those of other strangers for a brief time, no longer the time the world observed but game time, underground time, time that could take her nowhere outside its own tight and falsely deathless perimeter.

In 1908, in a wild and remote area of the North Caucasus, Leo Tolstoy, the greatest writer of the age, was the guest of a tribal chief “living far away from civilized life in the mountains.” Gathering his family and neighbors, the chief asked Tolstoy to tell stories about the famous men of history. Tolstoy told how he entertained the eager crowd for hours with tales of Alexander, Caesar, Frederick the Great, and Napoleon. When he was winding to a close, the chief stood and said, “But you have not told us a syllable about the greatest general and greatest ruler of the world. We want to know something about him. He was a hero. He spoke with a voice of thunder; he laughed like the sunrise and his deeds were strong as the rock….His name was Lincoln and the country in which he lived is called America, which is so far away that if a youth should journey to reach it he would be an old man when he arrived. Tell us of that man.” “I looked at them,” Tolstoy recalled, “and saw their faces all aglow, while their eyes were burning. I saw that those rude barbarians were really interested in a man whose name and deeds had already become a legend.” He told them everything he knew about Lincoln’s “home life and youth…his habits, his influence upon the people and his physical strength.” When he finished, they were so grateful for the story that they presented him with “a wonderful Arabian horse.” The next morning, as Tolstoy prepared to leave, they asked if he could possibly acquire for them a picture of Lincoln. Thinking that he might find one at a friend’s house in the neighboring town, Tolstoy asked one of the riders to accompany him. “I was successful in getting a large photograph from my friend,” recalled Tolstoy. As he handed it to the rider, he noted that the man’s hand trembled as he took it. “He gazed for several minutes silently, like one in a reverent prayer, his eyes filled with tears.” Tolstoy went on to observe, “This little incident proves how largely the name of Lincoln is worshipped throughout the world and how legendary his personality has become. Now, why was Lincoln so great that he overshadows all other national heroes? He really was not a great general like Napoleon or Washington; he was not such a skilful statesman as Gladstone or Frederick the Great; but his supremacy expresses itself altogether in his peculiar moral power and in the greatness of his character. “Washington was a typical American. Napoleon was a typical Frenchman, but Lincoln was a humanitarian as broad as the world. He was bigger than his country—bigger than all the Presidents together. “We are still too near to his greatness,” Tolstoy concluded, “but after a few centuries more our posterity will find him considerably bigger than we do. His genius is still too strong and too powerful for the common understanding, just as the sun is too hot when its light beams directly on us.

USE YOUR SENSES FULLY. Be where you are. Look around. Just look, don’t interpret. See the light, shapes, colors, textures. Be aware of the silent presence of each thing. Be aware of the space that allows everything to be. Listen to the sounds; don’t judge them. Listen to the silence underneath the sounds. Touch something — anything — and feel and acknowledge its Being. Observe the rhythm of your breathing; feel the air flowing in and out, feel the life energy inside your body. Allow everything to be, within and without. Allow the “isness” of all things. Move deeply into the Now. You are leaving behind the deadening world of mental abstraction, of time. You are getting out of the insane mind that is draining you of life energy, just as it is slowly poisoning and destroying the Earth. You are awakening out of the dream of time into the present.

Long before you were born a man decided that there could be a very simple test to determine if a machine was intelligent. Not only intelligent, but aware, possessed of a psychology. The test had only one question. Can a machine converse with a human with enough facility that the human could not tell that she was talking to a machine? I always thought this was cruel--the test depends entirely upon a human judge and human feelings, whether the machine feels intelligent to the observer. It privileges the observer, the human, to a crippling degree. It seeks only believably human responses. It wants perfect mimicry, not a new thing. It's a mirror in which men wish only to see themselves.

I totally allow myself to feel every emotion, whatever it is and I observe it from my inner space of love and silence.

Whatever passes through your mind, don’t focus on it and don’t try to suppress it. Just observe it as it comes and goes.

she sat with downcast eyes, calm, silent, and observant; and her long eye-lashes cast a pretty shadow on her cheek.

What one beholds in another is never merely observed—it is revealed from within. For every vision one casts is a silent confession of the soul that casts it.

Stars have passed judgement over the most terrible of our failures and have been the proud witnesses of our grandest triumphs. They are the silent observers of our history and lives.

This situation where we are not quite what we do, where we kiss, drink, work, laugh, or meditate only with part of ourselves, is the most normal of situations. We are not wholly present in what we experience; we are still watching ourselves, and we do not attain the self-forgetfulness of being one. We do not play as a child can play; rather, we observe ourselves.

We shouldn't let our envy of distinguished masters of the arts distract us from the wonder of how each of us gets new ideas. Perhaps we hold on to our superstitions about creativity in order to make our own deficiencies seem more excusable. For when we tell ourselves that masterful abilities are simply unexplainable, we're also comforting ourselves by saying that those superheroes come endowed with all the qualities we don't possess. Our failures are therefore no fault of our own, nor are those heroes' virtues to their credit, either. If it isn't learned, it isn't earned. When we actually meet the heroes whom our culture views as great, we don't find any singular propensities––only combinations of ingredients quite common in themselves. Most of these heroes are intensely motivated, but so are many other people. They're usually very proficient in some field--but in itself we simply call this craftmanship or expertise. They often have enough self-confidence to stand up to the scorn of peers--but in itself, we might just call that stubbornness. They surely think of things in some novel ways, but so does everyone from time to time. And as for what we call "intelligence", my view is that each person who can speak coherently already has the better part of what our heroes have. Then what makes genius appear to stand apart, if we each have most of what it takes? I suspect that genius needs one thing more: in order to accumulate outstanding qualities, one needs unusually effective ways to learn. It's not enough to learn a lot; one also has to manage what one learns. Those masters have, beneath the surface of their mastery, some special knacks of "higher-order" expertise, which help them organize and apply the things they learn. It is those hidden tricks of mental management that produce the systems that create those works of genius. Why do certain people learn so many more and better skills? These all-important differences could begin with early accidents. One child works out clever ways to arrange some blocks in rows and stacks; a second child plays at rearranging how it thinks. Everyone can praise the first child's castles and towers, but no one can see what the second child has done, and one may even get the false impression of a lack of industry. But if the second child persists in seeking better ways to learn, this can lead to silent growth in which some better ways to learn may lead to better ways to learn to learn. Then, later, we'll observe an awesome, qualitative change, with no apparent cause--and give to it some empty name like talent, aptitude, or gift.

We should observe the place, the occasion, the temper in which we find the person who listens to us, for if there is much art in speaking to the purpose, there is no less in knowing when to be silent.

[T]he mind wearies easily when it strives to grapple with the Infinite, and to trace the footsteps of the Almighty as he strides from sphere to sphere, or deduce his purpose from his works. Such things are not for us to know. Knowledge is to the strong, and we are weak. Too much wisdom would perchance blind our imperfect sight, and too much strength would make us drunk, and overweight our feeble reason till it fell, and we were drowned in the depths of our own vanity. For what is the first result of man's increased knowledge interpreted from Nature's book by the persistent effort of his purblind observation? Is it not but too often to make him question the existence of his Maker, or indeed of any intelligent purpose beyond his own? The truth is veiled, because we could no more look upon her glory than we can upon the sun. It would destroy us. Full knowledge is not for man as man is here, for his capacities, which he is apt to think so great, are indeed but small. The vessel is soon filled, and, were one thousandth part of the unutterable and silent wisdom that directs the rolling of those shining spheres, and the force which makes them roll, pressed into it, it would be shattered into fragments.

There was once a town in the heart of America where all life seemed to live in harmony with its surroundings. The town lay in the midst of a checkerboard of prosperous farms, with fields of grain and hillsides of orchards where, in spring, white clouds of bloom drifted above the green fields. In autumn, oak and maple and birch set up a blaze of color that flamed and flickered across a backdrop of pines. Then foxes barked in the hills and deer silently crossed the fields, half hidden in the mists of the fall mornings. Along the roads, laurel, viburnum, and alder, great ferns and wildflowers delighted the traveler's eye through much of the year. Even in winter the roadsides were places of beauty, where countless birds came to feed on the berries and on the seed heads of the dried weeds rising above the snow. The countryside was, in fact, famous for the abundance and variety of its bird life, and when the flood of migrants was pouring through in spring and fall people traveled from great distances to observe them. Others came to fish the streams, which flowed clear and cold out of the hills and contained shady pools where trout lay. So it had been from the days many years ago when the first settlers raised their homes, sank their wells, and built their barns. Then a strange blight crept over the area and everything began to change. Some evil spell had settled on the community: mysterious maladies swept the flocks of chickens, the cattle, and sheep sickened and died. Everywhere was a shadow of death. The farmers spoke of much illness among their families. In the town the doctors had become more and more puzzled by new kinds of sickness appearing among their patients. There had been sudden and unexplained deaths, not only among adults but even among children whoe would be stricken suddently while at play and die within a few hours. There was a strange stillness. The birds, for example--where had they gone? Many people spoke of them, puzzled and disturbed. The feeding stations in the backyards were deserted. The few birds seen anywhere were moribund; they trembled violently and could not fly. It was a spring without voices. On the mornings that had once throbbed with the dawn chorus of robins, catbirds, doves, jays, wrens, and scores of other bird voices there was no sound; only silence lay over the fields and woods and marsh. On the farms the hens brooded, but no chicks hatched. The farmers complained that they were unable to raise any pigs--the litters were small and the young survived only a few days. The apple trees were coming into bloom but no bees droned among the blossoms, so there was no pollination and there would be no fruit. The roadsides, once so attractive, were now lined with browned and withered vegetation as though swept by fire. These, too, were silent, deserted by all living things. Even the streams were not lifeless. Anglers no longer visited them, for all the fish had died. In the gutters under the eaves and between the shingles of the roofs, a white granular powder still showed a few patches; some weeks before it had fallen like snow upon the roofs and the lawns, the fields and streams. No witchcraft, no enemy action had silenced the rebirth of life in this stricken world. The people had done it to themselves.

If there were a silent observer, Mirabelle would be seen as a carefree, happy girl who is preparing for a night on the town. But in reality, these activities are the physical manifestations of her stillness.

We are small worms, Zorba, very small worms on the tiniest leaf of a gigantic tree. This tiny leaf is our earth; the other leaves are the stars you see moving at night. We drag ourselves along on our tiny leaf, eagerly ferreting around in it. We smell it: it has an odor. We taste it: it can be eaten. We strike it: it resounds, shouting like a living thing. Some of us human beings, the most fearless, reach the edge of the leaf. We bend over this edge with open eyes and ears, observing chaos below. We shudder. We divine the terrible drop beneath us, occasionally hear a sound made by the gigantic tree’s other leaves, sense the sap rising from the roots, swelling our hearts. In this way, leaning over the abyss, we realize with all our body and soul that we are being overcome by terror. What begins at that moment is—” I stopped. I had wanted to say, “What begins at that moment is poetry,” but Zorba would not have understood, so I kept silent. “What begins?” asked Zorba eagerly. “Why did you stop?” “At that moment, Zorba, begins the great danger,” I replied. “Some become dazed and delirious; others, growing afraid, take great pains to discover an answer that will brace their heart. These say, ‘God.’ Still others, calmly, bravely, look down at the drop from the leaf’s edge and say, ‘I like it.’ 

Theosophists refer to the Knowledge and Conversation of the Holy Guardian Angel as the Silent Watcher (the reader might here recall the author's suggestion to make self-observation or self-watching a major magickal goal). Another term for It is the Great Master. The Hermetic Order of the Golden Dawn call It the Genius. Gnostics say the Logos. Zoroaster talks about united all these symbols into the form of a Lion (see Austin Osman Spare's work). Anna Kingsford calls It Adonai (Clothed with the Sun). Buddhists call It Adi-Buddha. The Bhagavad-gītā calls It Vishnu (Krishna is an Avatar of Vishnu). The Yi King calls him The Great Person. The Kabbalah calls It Jechidah.

If it makes you happy to repeat words that don’t mean anything—which is, in fact, what unscientific people want when they ask for an explanation—you may say we work by exploiting the less observed properties of solar radiation.

Sorrow Lies in Beauty. The thunder rolls across the sky, Raindrops falling, The sky weeps. The sky weeps for the beauty of the earth, And for the sorrow that it is ruined. The wind howls, A chorus of voices, Screaming with the sky, The wind howls in anguish, That the earth is lost. The tree whispers, Begging the wind to rustle its leaves, Asking the sky to shed its tears, To nurture it’s growth. The tree whispers its losses. The sun glares, Silent and furious, Scorching the earth without regard, For the earth is lost. The sun burns in fury. The earth is grateful, Drinking the tears of the sky, Calming the howling wind, Giving the tree a home, Forgiving the sun. The earth is oblivious.

What is this self inside us, this silent observer, Severe and speechless critic, who can terrorize us And urge us on to futile activity And in the end, judge us still more severely For the errors into which his own reproaches drove us?

He told me it was for men of desperate fortunes on one hand, or of aspiring, superior fortune on the other, who when abroad upon adventures, to rise by enterprize, and make themselves famous in undertakings of a nature out of the common road; that these things were all either too far above me, or to far below me; that mine was the middle state, or what might be called the upper station of low life, which he had found by long experience was the best state in the world, the most suited to human happiness, not exposed to the miseries of hardships, the labour and sufferings of the mechanick part of mankind, and not embarrassed with the pride, luxury, ambition, and envy of the upper part of mankind. He told me I might judge of the happiness of this state by this one thing, viz. that this was the state of life which all other people envied, that kings had frequently lamented the miserable consequences of being born to great things, and wished they had been placed in the middle of the two extremes, between the mean and the great; that the wise man gave his testimony to this as the just standard of true felicity, when he prayed to have neither poverty or riches. He bid me observe it, and I should always find, that the calamities of life were shared among the upper and lower part of mankind; but that the middle station had the fewest disasters, and was not exposed to so many vicissitudes as the higher or lower part of mankind; nay, they were so subjected to so many distempers and uneasiness, either of body or mind, as those were who, by vicious living, luxury, and extravagancies on one hand, and by hard labour, want of necessaries, and mean or insufficient diet on the other hand, bring distempers upon themselves by the natural consequences of their way of living; that the middle station of life was calculated for all kinds of vertues and all kinds of enjoyments; that peace and plenty were the hand-maids of a middle fortune; that temperance, moderation, quietness, health, society, all agreeable diversion, and all desirable pleasures, were the blessing attending the middle station of life; that this way men went silently and smoothly thro’ the world, and comfortably out of it, not embarrassed with the labour of their hands or of the head, not sold to the life of slavery for daily bread, or harrast with perplexed circumstances, which rob the soul of peace and the body of rest; not enraged with the passion of envy, or secret burning lust of ambition for great things; but in easy circumstances sliding gently thro’ the world, and sensibly tasting the sweets of living without the bitter, feeling that they are happy and learning by every day’s experience to know it more sensibly.

The off curve of her ear was what he had noticed first. A roundness echoed in her cheeks and her mouth. Then it was the way her body looked solid, as though meant to take up space and weight in the world. When she moved, she left behind footprints in the forest floor. Because she didn't know how to glide silently, to disturb no leaf of branch. He felt smug to see how bad she was at even such an easy thing. It was only later that it disturbed him to think back on the shape of her boot in the soil, as though she was the only real thing in a land of ghosts. He had seen her before, he supposed. But at the palace school, he really looked. He noted her skirts, spattered with mud, and her hair ribbons, partially undone. He saw her twin sister, her double, as though one of them were a changeling child and not human at all. He saw the way they whispered together while they ate, smiling over private jokes. He saw the way they answered the instructors, as though they had any right to this knowledge, had any right to be sitting among their betters. To occasionally better their betters with those answers. And the one girl was good with a sword, instructed personally by the Grand General, as though she was not some by-blow of a faithless wife.

I was peculiarly moved by the angelic life growing on the ground. I have no idea what sorts of flowers grow there in profusion -- I don’t know their names. But I was so moved that I sat down, trying to flatten as few grasses and plants as possible with my clumsy backside... This brought my head quite close to the silent, joyful, exuberant, celestial children of heaven. They are so humble, so quiet, and they do not mind if you observe them, if you think they are beautiful... Nor do they mind if you don’t look at all -- they just stand there together all by themselves in the huge stretch of woods and grow and bloom just the same, peacefully, joyfully, and silently. I am absolutely sure that they know nothing of the swinish and filthy behaviour of people in their dirty stinking houses -- they know only about heaven.

There was no possibility of taking a walk that day. We had been wandering, indeed, in the leafless shrubbery an hour in the morning; but since dinner (Mrs. Reed, when there was no company, dined early) the cold winter wind had brought with it clouds so sombre, and a rain so penetrating, that further out-door exercise was now out of the question. I was glad of it: I never liked long walks, especially on chilly afternoons: dreadful to me was the coming home in the raw twilight, with nipped fingers and toes, and a heart saddened by the chidings of Bessie, the nurse, and humbled by the consciousness of my physical inferiority to Eliza, John, and Georgiana Reed. The said Eliza, John, and Georgiana were now clustered round their mama in the drawing-room: she lay reclined on a sofa by the fireside, and with her darlings about her (for the time neither quarrelling nor crying) looked perfectly happy. Me, she had dispensed from joining the group; saying, “She regretted to be under the necessity of keeping me at a distance; but that until she heard from Bessie, and could discover by her own observation, that I was endeavouring in good earnest to acquire a more sociable and childlike disposition, a more attractive and sprightly manner— something lighter, franker, more natural, as it were—she really must exclude me from privileges intended only for contented, happy, little children.” What does Bessie say I have done?” I asked. Jane, I don’t like cavillers or questioners; besides, there is something truly forbidding in a child taking up her elders in that manner. Be seated somewhere; and until you can speak pleasantly, remain silent.

Dodsley appeared by his side just then, silently, as if by magic. He offered Max a daught of whisky on a tray. Max glanced at him in surprise and saw that Dodsley had brought the whole bottle. "Do I look that bad?" "You look like you could use it, sir," his sphinxlike butler observed.

Rubashov had always believed that he knew himself rather well. Being without moral prejudices, he had no illusions about the phenomenon called the "first person singular" and had taken for granted, without particular emotion, that this phenomenon was endowed with certain impulses which people are generally reluctant to admit. Now, when he stood with his forehead against the window or suddenly stopped on the third black tile, he made unexpected discoveries. He found that those processes wrongly known as monologues are really dialogues of a special kind - dialogues in which one partner remains silent while the other, against all grammatical rules, addresses him as "I" instead of "you," in order to creep into his confidence and to fathom his intentions, but the silent partner just remains silent, shuns observation, and even refuses to be localized in time and space.

Viscosity and velocity are opposites, yet they can look the same. Viscosity causes the stillness of disinclination; velocity causes the stillness of fascination. An observer can’t tell if a person is silent and still because inner life has stalled or because inner life is transfixingly busy.

Use your senses fully. Be where you are. Look around. Just look, don’t interpret. See the light, shapes, colors, textures. Be aware of the silent presence of each thing. Be aware of the space that allows everything to be. Listen to the sounds; don’t judge them. Listen to the silence underneath the sounds. Touch something — anything — and feel and acknowledge its Being. Observe the rhythm of your breathing; feel the air flowing in and out, feel the life energy inside your body. Allow everything to be, within and without. Allow the “isness” of all things. Move deeply into the Now.

If you do not divulge the contents of your silent soliloquies and other imaginings, I have no other sure way of finding out what you have been saying or picturing to yourself. But the sequence of your sensations and imaginings is not the sole field in which your wits and character are shown; perhaps only for lunatics is it more than a small corner of that field. I find out most of what I want to know about your capacities, interests, likes, dislikes, methods and convictions by observing how you conduct your overt doings, of which by far the most important are your sayings and writings.

Be present as the watcher of your mind — of your thoughts and emotions as well as your reactions in various situations. Be at least as interested in your reactions as in the situation or person that causes you to react. Notice also how often your attention is in the past or future. Don’t judge or analyze what you observe. Watch the thought, feel the emotion, observe the reaction. Don’t make a personal problem out of them. You will then feel something more powerful than any of those things that you observe: the still, observing presence itself behind the content of your mind, the silent watcher.

Madness, as we call it, manifests itself in many ways. People do not always wail and shriek as you say your mother did. But it does seem to run in families, I have observed, particularly through the female line. Hysteria - womb to womb. Diseased blood will out. There is no hiding from it, I am afraid.

Higher purpose: I am here to serve. I am here to inspire. I am here to love. I am here to live my truth. Communion: I will appreciate someone who doesn’t know that I feel that way. I will overlook the tension and be friendly to someone who has ignored me. I will express at least one feeling that has made me feel guilty or embarrassed. Awareness: I will spend ten minutes observing instead of speaking. I will sit quietly by myself just to sense how my body feels. If someone irritates me, I will ask myself what I really feel beneath the anger—and I won’t stop paying attention until the anger is gone. Acceptance: I will spend five minutes thinking about the best qualities of someone I really dislike. I will read about a group that I consider totally intolerant and try to see the world as they do. I will look in the mirror and describe myself exactly as if I were the perfect mother or father I wish I had had (beginning with the sentence “How beautiful you are in my eyes”). Creativity: I will imagine five things I could do that my family would never expect—and then I will do at least one of them. I will outline a novel based on my life (every incident will be true, but no one would ever guess that I am the hero). I will invent something in my mind that the world desperately needs. Being: I will spend half an hour in a peaceful place doing nothing except feeling what it is like to exist. I will lie outstretched on the grass and feel the earth languidly revolving under me. I will take in three breaths and let them out as gently as possible. Efficiency: I will let at least two things out of my control and see what happens. I will gaze at a rose and reflect on whether I could make it open faster or more beautifully than it already does—then I will ask if my life has blossomed this efficiently. I will lie in a quiet place by the ocean, or with a tape of the sea, and breathe in its rhythms. Bonding: When I catch myself looking away from someone, I will remember to look into the person’s eyes. I will bestow a loving gaze on someone I have taken for granted. I will express sympathy to someone who needs it, preferably a stranger. Giving: I will buy lunch and give it to someone in need on the street (or I will go to a café and eat lunch with the person). I will compliment someone for a quality that I know the individual values in him- or herself. I will give my children as much of my undivided time today as they want. Immortality: I will read a scripture about the soul and the promise of life after death. I will write down five things I want my life to be remembered for. I will sit and silently experience the gap between breathing in and breathing out, feeling the eternal in the present moment.

… one of the strongest motives that lead men to art and science is flight from everyday life with its painful harshness and wretched dreariness, and from the fetters of one’s own shifting desires. A person with a finer sensibility is driven to escape from personal existence and to the world of objective observing (Schauen) and understanding. This motive can be compared with the longing that irresistibly pulls the town-dweller away from his noisy, cramped quarters and toward the silent, high mountains, where the eye ranges freely through the still, pure air and traces the calm contours that seem to be made for eternity.

If we have been silent and have chosen to ignore the mistreatment of others in the past, we should begin to speak up and challenge injustices. If we were racist and bigoted in our speech and actions, there should be a radical change that is observable. If we have been angry and spiteful toward the other, there should be a radical change that is observable. And, yes, if we have an abundance of wealth and we have the opportunity to use this blessing to encourage those we have previously been prejudiced against, we should open our hands in Christian love and brotherhood. We should tear down the walls that have separated us for so long.

when she was the silent observer as he listened to a story, gently prodding with a question, a comment, a sigh, or a smile, “The story takes up space as a knot in a piece of wood. If the knot is removed, a hole remains. We must ask ourselves, how will this hole that we have opened be filled? The hole, Maisie, is our responsibility.

Of the riders in the tumbrils, some observe these things, and all things on their last roadside, with an impassive stare; others, with a lingering interest in the ways of life and men. Some, seated with drooping heads, are sunk in silent despair; again, there are some so heedful of their looks that they cast upon the multitude such glances as they have seen in theatres, and in pictures. Several close their eyes, and think, or try to get their straying thoughts together. Only one, and he a miserable creature, of a crazed aspect, is so shattered and made drunk by horror, that he sings, and tries to dance. Not one of the whole number appeals by look or gesture, to the pity of the people.

The only other contact was Alicia’s lawyer: Max Berenson. Max was Gabriel Berenson’s brother. He was perfectly placed to observe their marriage intimately. Whether Max Berenson would confide in me was another matter. An unsolicited approach to Alicia’s family by her psychotherapist was unorthodox to say the least. I had a dim feeling Diomedes would not approve. Better not ask his permission, I decided, in case he refused. As I look back, this was my first professional transgression in dealing with Alicia—setting an unfortunate precedent for what followed. I should have stopped there. But even then it was too late to stop. In many ways my fate was already decided—like in a Greek tragedy.

The moon had been observing the earth close-up longer than anyone. It must have witnessed all of the phenomena occurring—and all of the acts carried out—on this earth. But the moon remained silent; it told no stories. All it did was embrace the heavy past with cool, measured detachment. On the moon there was neither air nor wind. Its vacuum was perfect for preserving memories unscathed. No one could unlock the heart of the moon. Aomame raised her glass to the moon and asked, “Have you gone to bed with someone in your arms lately?” The moon did not answer. “Do you have any friends?” she asked. The moon did not answer. “Don’t you get tired of always playing it cool?” The moon did not answer.

Uncomprehending terror settled on the watching people of Earth. The terror moved slowly through the gathered crowds as if they were iron filings on a sheet of board and a magnet was moving beneath them. Panic sprouted again, desperate fleeing panic, but there was nowhere to flee to. Observing this, the Vogons turned on their PA again. It said: “There’s no point in acting all surprised about it. All the planning charts and demolition orders have been on display in your local planning department in Alpha Centauri for fifty of your Earth years, so you’ve had plenty of time to lodge any formal complaint and it’s far too late to start making a fuss about it now.” The PA fell silent again and its echo drifted off across the land. The

Before beginning Samantha’s recovery, Chacon had his team gather in one of the tents, where they were invisible to cameras and agents on the ice. They observed a moment of silence, and as they exited, they saw an enormous bald eagle circling overhead. Chacon took it as a sign that Samantha was watching over them. The divers looked at each other, nodded, and silently went to work.

This watchfulness also applies to our tendency to add thought upon thought upon thought. We notice, for example, our anger and how it is quickly followed by another thought that judges it: “I should not be having this angry thought” or “after all these years I still can’t let go of my anger” or “I thought I dealt with this years ago.” This aggregate of thoughts must also be observed, and we must each see for ourselves that part of the reason we can’t let go is that we whip these thoughts and feelings into a great drama that we watch over and over again. It is not a question of having only acceptable thoughts, but of thoughts thoroughly observed as they appear and disappear in awareness. No thought or feeling should appear in the valley of awareness unobserved.

One method for calming the mind is to contemplate the transient nature of our thoughts. When you are aware that your thoughts arise and perish of their own accord, there will be no need to be ruled or conditioned by them. Your mind will settle into observing them with detached awareness and your emotions will become even. If you can do this, you will soon be able to pacify your mind.

Every few weeks she would shut herself up in her room, put on her scribbling suit, and "fall into a vortex" as she expressed it, writing away at her novel with all her heart and soul, for till that was finished she could find no peace. Her "scribbling suit" consisted of a black woollen pinafore on which she could wipe her pen at will, and a cap of the same material, adorned with a cheerful red bow, into which she bundled her hair when the decks were cleared for action. This cap was a beacon to the inquiring eyes of her family, who during these periods kept their distance, merely popping in their heads semi-occasionally, to ask, with interest, "Does genius burn, Jo?" They did not always venture even to ask this question, but took an observation of the cap, and judged accordingly. If this expressive article of dress was drawn low upon the forehead, it was a sign that hard work was going on; in exciting moments it was pushed rakishly askew; and when despair seized the author it was plucked wholly off, and cast upon the floor. At such times the intruder silently withdrew; and not until the red bow was seen gayly erect upon the gifted brow, did any one dare address Jo.

suddenly fancying that it would be the greater punishment to her partner to oblige him to talk, she made some slight observation on the dance. He replied, and was again silent. After a pause of some minutes, she addressed him a second time with:—" It is your turn to say something now, Mr. Darcy. I talked about the dance, and you ought to make some sort of remark on the size of the room, or the number of couples.

The moon had been observing the earth close-up longer than anyone. It must have witnessed all of the phenomena occurring-and all of the acts carried out-on this earth. But the moon remained silent; it told no stories. All it did was embrace the heavy past with cool, measured detachment. On the moon there was neither air nor wind. Its vacuum was perfect for preserving memories unscathed. No one could unlock the heart of the moon.

Whatever there is about human identity that can be objectively known, measured, predicted, observed, whether by the Myers-Briggs, the Enneagram, the tax man, or the omniscient squint of your most insightful aunt, there is a foundational core of what we might as well call identity that remains hidden from scrutiny’s grip and somehow utterly caught up in God, “in whom we live and move and have our being,” in whom our very self is immersed.

As soon as I can every year upon arriving, after we have unloaded our groceries and put the trailered boats into the water, I get onto the lake with my dad and others, and we motor out to an appropriate spot to begin our yearly offering of nightcrawlers to the pike and panfish gods. We shut off the motor and drift, or drop an anchor, depending on the breeze, and our boat undulates slowly in the silent flow of the lake, as we almost melt.

Stephen observed, ‘I have seen many examples of the seaman’s volatility, but none equal to this. When you recall the last week, culminating in the events of yesterday – no longer ago than yesterday itself – when you recall the silent, anxious and I might almost say haunted faces, the absence not only of the usual laughter but even of quips and small-wit, and the collective sense of impending, ineluctable doom, and when you compare that with today’s brisk gaiety, the lively eye, the hop, skip and jump, why, you are tempted to ask yourself whether these are not mere irresponsible childish fribbles …’ ‘Fribble yourself,’ murmured the gunroom steward the other side of the door, where he was finishing the officers’ wine with Killick. ‘… or weathercocks. But then you reflect that these same people circumnavigate the entire terraqueous globe, sometimes in trying circumstances, which argues a certain constancy.’ ‘I have heard their levity put down to there being no more than a nine-inch plank between them and eternity,’ said Martin. ‘Nine-inch?’ said the purser, laughing heartily. ‘Why, if you are given to levity with nine inches under you, what must you be in a little old light-built frigate? A flaming gas-balloon, no doubt. God – dear me, there are parts of Surprise’s bottom where you could push a penknife through with ease. Nine-inch! Oh lord, ha, ha, ha!

Be angry with me if you wish. I suppose I deserve it. Be whatever you have to be with me. But stop this charade and be yourself. That’s all I ask.” He stood silent for a moment, looking at me with haughty disapproval. And then he came to take the other chair. He poured himself more brandy without offering me any. I could smell that it was the apricot one we had shared in my cabin less than a year ago. He sipped it and then observed, “Be myself. And who would that be?” He set down the glass, leaned back in the chair, and then crossed his arms on his chest. “I don’t know. I wish you were the Fool,” I said quietly. “But I think we have come too far to go back to that pretense. Yet if we could, I would. Willingly.” I looked away from him. I kicked at the end of a hearth log, pushing it farther into the fire and waking new flames in a gust of sparks. “When I think of you now, I do not even know how to name you to myself. You are not Lord Golden to me. You never truly were. Yet you are not the Fool anymore, either.” I steeled myself as the words came to me, unplanned but obvious. How can the truth be so difficult to say? For a teetering instant, I feared he would misunderstand my words. Then I knew that he would know exactly what I meant by them. For years, he had understood my feelings, in the silences he kept. Before we parted company, I had to repair, somehow, the rift between us. The words were the only tool I had. They echoed of the old magic, of the power one gained when one knew someone’s true name. I was determined. And yet, the utterance still came awkward to my tongue. “You said once that I might call you ‘Beloved,’ if I no longer wished to call you ‘Fool.’” I took a breath. “Beloved, I have missed your company.” He lifted a hand and covered his mouth. Then he disguised the gesture by rubbing his chin as if he thought something through carefully. I do not know what expression he hid behind his palm. When he dropped his hand from his face, he was smiling wryly. “Don’t you think that might cause some talk about the keep?” I let his comment pass for I had no answer to it. He had spoken to me in the Fool’s mocking voice. Even as it soothes my heart, I had to wonder if it was a sham for my benefit. Did he show me what I wished to see, or what he was? “Well.” He sighed. “I suppose that if you were going to have an appropriate name for me, it would still be Fool. So let us leave it at that, Fitzy. To you, I am the Fool.” He looked into the fire and laughed softly. “It balances, I suppose. Whatever is to come for us, I will always have these words to recall now.” He looked at me and nodded gravely, as if thanking me for returning something precious to him. There were so many things I wanted to discuss with him. I wanted to review the Prince’s mission and talk about Web and ask him why he now gambled so much and what his wild extravagances meant. But I suddenly wanted to add no more words to what we had said tonight. As he had said, it balanced now. It was a hovering scale between us; I would chance no word that might tip it awry again. I nodded to him and rose slowly. When I reached the door, I said quietly, “Then, good night, Fool.” I opened the door and went out into the corridor. “Good night, beloved,” he said from his fireside chair. I shut the door softly behind myself.

Another friend tells you you have to learn not to absorb the world. She says sometimes she can hear her own voice saying silently to whomever--you are saying this thing and I am not going to accept it. Your friend refuses to carry what doesn't belong to her. You take in things you don't want all the time. The second you hear or see some ordinary moment, all its intended targets, all the meanings behind the retreating seconds, as far as you are able to see, come into focus.

There is no other way," she insisted. "Nothing else but to use you as bait? Madness!" "Don't make me say it." "Say what?" Wolf asked. He was leaning against a pillar, Cymbra close by, observing his brother with the air of a man torn between sympathy and amusement. Gritting his teeth,Dragon said, "That I used her as such to lure out Magnus. It almost got her killed." "Me? What about you?" Rycca demanded, momentarily forgetting her purpose. That night of terror still lived too vividly in her memory. "It almost got you killed. You're the one who had to fight him, naked, unarmed, and him having your Moorish sword." Hawk and Wolf exchanged a look. "That's how Magnus died?" Wolf asked. He grinned. "Pretty damn good,brother." The women looked to the ceiling and sighed in exasperation. It was left to Hawk to break the deadlock. "I hate to say this, but Rycca has a point. Unless Wolscroft is lured out,this can't be resolved." "So you would use my wife-" Dragon challenged. "Fully protected," Hawk hastened to add, "surrounded by all our might. There is only one road and the forest on both sides is very thick.We could hide a hundred men within a few feet of that road and no one could detect them." Dragon was silent for a moment. He gave every appearance of waging a battle within himself. Finally,he said, "A hundred men isn't enough." Rycca's heart leaped,for she recognized that as just the tiniest concession to the plan they were discussing. "Don't forget Krysta's friends," she said quickly. "They will help too." Her husband scowled. "What friends?" "It's a little complicated," Hawk replied. "Let's just say my wife has friends in high places...and low ones. Wolscroft won't be able to belch without our knowing it." "I still don't like it..." Rycca took her husband's hand in hers. She looked up into his eyes. Gently, with all the confidence and courage she coud muster,she said, "We will never be free until this is over.

Focus attention on the feeling inside you. Know that it is the pain-body. Accept that it is there. Don’t think about it — don’t let the feeling turn into thinking. Don’t judge or analyze. Don’t make an identity for yourself out of it. Stay present, and continue to be the observer of what is happening inside you. Become aware not only of the emotional pain but also of “the one who observes,” the silent watcher. This is the power of the Now, the power of your own conscious presence.

The mind isn’t only the thoughts and sensations constantly streaming through it. There is a silent, invisible foundation to thought and sensations. Until that background is accounted for, individual consciousness mistakes itself, and in so doing it cannot help but mistake what it observes. This is expressed in a Vedic metaphor about the wave and the ocean: A wave looks like an individual as it rises from the sea, but once it sinks back, it knows that it is ocean and nothing but ocean.

Meditation is a state of mind which looks at everything with complete attention, totally, not just parts of it. And no one can teach you how to be attentive. If any system teaches you how to be attentive, then you are attentive to the system and that is not attention. Meditation is one of the greatest arts in life – perhaps the greatest, and one cannot possibly learn it from anybody, that is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy – if you are aware of all that in yourself, without any choice, that is part of meditation. So meditation can take place when you are sitting in a bus or walking in the woods full of light and shadows, or listening to the singing of birds or looking at the face of your wife or child. In the understanding of meditation there is love, and love is not the product of systems, of habits, of following a method. Love cannot be cultivated by thought. Love can perhaps come into being when there is complete silence, a silence in which the meditator is entirely absent; and the mind can be silent only when it understands its own movement as thought and feeling. To understand this movement of thought and feeling there can be no condemnation in observing it. To observe in such a way is the discipline, and that kind of discipline is fluid, free, not the discipline of conformity.

I am embarrassed to admit (don’t tell anybody) that when I first saw the interior doors on the Enterprise slide open automatically as crew members walk up to them, I was certain that such a mechanism would not be invented during my years on Earth. Star Trek was taking place hundreds of years hence, and I was observing future technology. Same goes for those incredible pocket-size data disks they insert into talking computers. And those palm-size devices they use to talk to one another. And that square cavity in the wall that dispenses heated food in seconds. Not in my century, I thought. Not in my lifetime. Today, obviously, we have all those technologies, and we didn’t have to wait till the twenty-third century to get them. But I take pleasure in noting that our twenty-first-century communication and data-storage devices are smaller than those on Star Trek. And unlike their sliding doors, which make primitive whooshing sounds every time they move, our automatic doors are silent.

How came you to tumble down the stairs as soon as my back was turned?' ... The Earl slipped his arm behind her, and raised the hand he was still holding to his lips ... Miss Morville, finding his shoulder so invitingly close, was glad to rest her head against it ... Her overstrained nerves then found relief in a burst of tears. But as the Earl chose to kiss her at this moment, she was obliged to stop crying, the merest civility compelling her to return his embrace. As soon as she was able to speak, she said, however, in a voice meant only for his ears: 'Oh, no! Pray do not! It was all my folly, behaving in this missish way! You felt yourself obliged to comfort me! I assure you, I don't regard it - shall never think of it again! ... You would become disgusted with my odious commonsense. Try as I will, I *cannot* be romantic!' said Miss Morville despairingly. His eyes danced. 'Oh, I forbid you to try! Your practical observations, my absurd robin, are the delight of my life!' Miss Morville looked at him. Then, with a deep sigh, she laid her hand in his. But what she said was: 'You mean a sparrow!' 'I will not allow you to dictate to me, now or ever, Miss Morville! I mean a robin!' said the Earl firmly, lifting her hand to his lips. This interlude, which was watched with interest by the three servants, with complacence by Mrs Morville, critically by the Viscount, who was trying to unravel the puzzle just set before him, and with hostility by the Dowager and Mr Morville, seemed to break the spell which had hitherto held the rest of the company silent.

I look at the world and through these innocent eyes, all I see is hatred and anger. Corrupting everything, ruining everything, but not preserving anything. What I should be seeing is respect, acceptance and love. But, if that was what these innocent eyes witnessed, they would be seeing and observing a lie. The people in this world are not respectful, theres barely any acceptance in this day and age, and love is an almost silent whisper, slowly fading. These innocent eyes, are now corrupted. No longer innocent as they should be.

every time you walk up and down the stairs in your house or place of work, pay close attention to every step, every movement, even your breathing. Be totally present. Or when you wash your hands, pay attention to all the sense perceptions associated with the activity: the sound and feel of the water, the movement of your hands, the scent of the soap, and so on. Or when you get into your car, after you close the door, pause for a few seconds and observe the flow of your breath. Become aware of a silent but powerful sense of presence.

I told mom that she was confusing happiness with pleasure. That's common today. A trip to the video arcade may be a source of pleasure, but it will not give lasting and enduring happiness. This mother's son derives pleasure from playing video games, but playing video games in an online world is unlikely to be a source of real fulfillment. The pleasure derived from a video game may last for weeks or even months. But it will not last many years, in my firsthand observation Of many young men over the past two decades. The boy either moves on to something else, or the happiness undergoes a silent and malignant transformation into addiction. The hallmark of addiction is decreasing pleasure over time. Tolerance develops. Playing the game becomes compulsive, almost involuntary. It no longer gives the thrill and pleasure it once did. But the addict can no longer find pleasure in anything else. Pleasure is not the same thing as happiness. The gratification Of desire yields pleasure, not lasting happiness. Happiness comes from fulfillment, from living up to your potential, which means more than playing online video games.

All the authorities, however, agree as to the following facts:—that until the third day after Hephaestion’s death, Alexander neither tasted food nor paid any attention to his personal appearance, but lay on the ground either bewailing or silently mourning; that he also ordered a funeral pyre to be prepared for him in Babylon at the expense of 10,000 talents; some say at a still greater cost; that a decree was published throughout all the barbarian territory for the observance of a public mourning. Many of Alexander’s Companions dedicated themselves and their arms to the dead Hephaestion in order to show their respect to him; and the first to begin the artifice was Eumenes, whom we a short time ago mentioned as having been at variance with him. This he did that Alexander might not think he was pleased at Hephaestion’s death. Alexander did not appoint any one else to be commander of the Companion cavalry in the place of Hephaestion, so that the name of that general might not perish from the brigade; but that division of cavalry was still called Hephaestion’s and the figure made from Hephaestion went in front of it.

An age-old city is like a pond. With its colours and reflections. Its chills and murk. Its ferment, its sorcery, its hidden life. A city is like a woman, with a woman’s desires and dislikes. Her abandon and restraint. Her reserve - above all, her reserve. To get to the heart of a city, to learn its most subtle secrets, takes infinite tenderness, and patience sometimes to the point of despair. It calls for an artlessly delicate touch, a more or less unconditional love. Over centuries. Time works for those who place themselves beyond time. You’re no true Parisian, you do not know your city, if you haven’t experienced its ghosts. To become imbued with shades of grey, to blend into the drab obscurity of blind spots, to join the clammy crowd that emerges, or seeps, at certain times of day from the metros, railway stations, cinemas or churches, to feel a silent and distant brotherhood with the lonely wanderer, the dreamer in his shy solitude, the crank, the beggar, even the drunk - all this entails a long and difficult apprenticeship, a knowledge of people and places that only years of patient observation can confer.

July 1st It’s as though everything stood still. There is no movement, no stirring, complete emptiness of all thought, of all seeing. There is no interpreter to translate, to observe, to censor. An immeasurable vastness that is utterly still and silent. There is no space, nor time to cover that space. The beginning and the ending are here, of all things. There is really nothing that can be said about it. The pressure and the strain have been going on quietly all day; only now they have increased. 2nd The thing which happened yesterday, that immeasurable still vastness, went on all the evening, even though there were people and general talk. It went on all night; it was there in the morning. Though there was rather exaggerated, emotionally agitated talk, suddenly in the middle of it, it was there. And it is here, there’s a beauty and a glory and there’s a sense of wordless ecstasy. The pressure and the strain began rather early. 3rd Been out all day. All the same, in a crowded town in the afternoon, for two or three hours the pressure and the strain of it was on. 4th Been busy, but in spite of it, the pressure and the strain of it was there in the afternoon. Whatever actions one has to do in daily life, the shocks and the various incidents should not leave their scars. These scars become the ego, the self, and as one lives, it becomes strong and its walls almost become impenetrable. 5th Been too busy but whenever there is some quiet, the pressure and the strain was on. 6th Last night woke up with that sense of complete stillness and silence; the brain was fully alert and intensely alive; the body was very quiet. This state lasted for about half an hour. This in spite of an exhausting day. The height of intensity and sensitivity is the experiencing of essence. It’s this that is beauty beyond word and feeling. Proportion and depth, light and shade are limited to time-space, caught in beauty-ugliness. But that which is beyond line and shape, beyond learning and knowledge, is the beauty of essence. 7th Woke up several times shouting. Again there was that intense stillness of the brain and a feeling of vastness. There has been pressure and strain. Success is brutality. Success in every form, political and religious, art and business. To be successful implies ruthlessness.

It was the mist which made everything strange, spread across the land, a seven-foot-thick blanket, stretched almost uniformly over the flat bottom of the valley, and the gentle slopes leading down into it. As silent as the mist, Codrin’s army moved out of the forest. An observer high above the ground would see rows of floating heads, arranged in a matrix, the distance between them almost regular. Having helmets of many different colors, the heads offered a striking contrast to the white-gray monotony of the mist. An army of floating heads. Unaware of their weird appearance from above, the heads continued their journey down, toward Lenard’s army. To an observer on the ground, nothing could be seen until it was too late. Lenard’s sleeping soldiers woke up when the ground trembled to the rhythm of more than a thousand horses trampling everything in their way. They woke up, and they died. Some of them died while they slept. When the last cry died away, and the fog finally lifted, the surviving men surrendered. At the end of the clash, which became known as the Battle of the Mist, Codrin found that he had lost only fifteen men. Lenard had lost half of his army, his son and his life.

Sitting up in bed, I had the strange sensation that it was no longer important that a dream isn’t real. Being awake is more real than a dream only because we have agreed that it is. Actually, the sound of my wife breathing is in my head, whether I am dreaming or not. How, then, could I tell one from the other? Someone else must be watching. An observer was aware without getting caught up in being awake, asleep, or dreaming. Most of the time I am so caught up in waking, sleeping, and dreaming that I have no other perspective. The silent observer is the simplest version of me, the one that just is.

teachers typically gave students no more than a second or two before they directed the question to another student or answered the question themselves. They also tended to repeat or paraphrase the question several times rather than silently wait for the student to formulate a response. Although such rapid question/answer patterns are typical of audiolingual classes, they also occur in communicative instruction. Finding a balance between placing too much pressure on students to respond quickly and creating awkward silences seems to be a real challenge. Research has shown that when teachers are trained to give their students more time to respond to questions, not only do students produce more responses but their responses are also longer and more complex. Not surprisingly, this effect has been observed to be stronger with open/referential questions compared with closed/display questions (Long et al. 1985). In classrooms with students at different age levels and in different kinds of instruction, finding the right balance can lead to students providing fuller answers, expanding their ideas, and more successfully processing the material to be learned. Study 10: Time for learning languages in school

He goes on to make a profound psychological observation. If, he says, we find that we are unwilling or unable to give up some particular practice or observance for the sake of some other worthy and necessary task, and if we find that when we cannot keep to our plan of observance we are sad, angry, indignant, or otherwise disturbed, it means that we are seeking these things for their own sakes and that we are therefore losing sight of our true objective which is purity of heart. For in this case the practices we follow are not purifying our heart of its selfish passions, but strengthening those very passions in our soul.

Physiological confirmation of such “filling in” by involuntary musical imagery has recently been obtained by William Kelley and his colleagues at Dartmouth, who used functional MRI to scan the auditory cortex while their subjects listened to familiar and unfamiliar songs in which short segments had been replaced by gaps of silence. The silent gaps embedded in familiar songs were not consciously noticed by their subjects, but the researchers observed that these gaps “induced greater activation in the auditory association areas than did silent gaps embedded in unknown songs; this was true for gaps in songs with lyrics and without lyrics.

In awareness there is no becoming, there is no end to be gained. There is silent observation without choice and condemnation, from which there comes understanding. In this process when thought and feeling unfold themselves, which is only possible when there is neither acquisition nor acceptance, then there comes an extensional awareness, all the hidden layers and their significance are revealed. This awareness reveals that creative emptiness which cannot be imagined or formulated. This extensional awareness and the creative emptiness are a total process and are not different stages. When you silently observe a problem without condemnation, justification, there comes passive awareness. In this passive awareness, the problem is understood and dissolved. In awareness there is heightened sensitivity, in which there is the highest form of negative thinking. When the mind is formulating, producing, there can be no creation. It is only when the mind is still and empty, when it is not creating a problem—in that alert passivity there is creation. Creation can only take place in negation, which is not the opposite of the positive. Being nothing is not the antithesis of being something. A problem comes into being only when there is a search for result. When the search for result ceases, then only is there no problem.

For example, every time you walk up and down the stairs in your house or place of work, pay close attention to every step, every movement, even your breathing. Be totally present. Or when you wash your hands, pay attention to all the sense perceptions associated with the activity: the sound and feel of the water, the movement of your hands, the scent of the soap, and so on. Or when you get into your car, after you close the door, pause for a few seconds and observe the flow of your breath. Become aware of a silent but powerful sense of presence. There is one certain criterion by which you can measure your success in this practice: the degree of peace that you feel within.

Berg smiled with a consciousness of his superiority over a weak woman and fell silent, thinking that all the same this sweet wife of his was a weak woman, who could not comprehend all that made up the dignity of a man—ein Mann zu sein.* At the same time, Vera also smiled with a consciousness of her superiority over her virtuous, good husband, who all the same understood life wrongly, as, in Vera’s view, all men did. Berg, judging by his wife, considered all women weak and stupid. Vera, judging by her husband alone and extending the observation to everyone, supposed that all men ascribed reason only to themselves, and at the same time understood nothing, were proud and egoistic.

The Social Justice Warrior is best regarded as a sort of unpaid amateur propagandist. SJWs are clearly not insane, as their observable discomfort with the more troubling and problematic aspects of reality suffices to demonstrate that they are able to distinguish between that which is real and that which is not. They are also not sociopathic because they are herd animals who are often willing to lie in the perceived interest of the herd-defined narrative, not only in their own immediate interest. Also unlike sociopaths, they are seldom inclined to deny previous statements when caught out but instead tend to respond by moving the goalposts, abruptly falling silent, or otherwise ending the conversation.

Greatness has its beauties, but only in retrospect and in the imagination": thus wrote General Bonaparte to General Moreau in 1800. His observation helps to explain why the world, only a few years after sighing with relief at its delivery from the ogre, began to worship him as the greatest man of modern times. Napoleon had barely left the scene when the fifteen years that he had carved out of world history to create his glory seemed scarcely believable. Only the scars of the war veterans and the empty places in the widows' beds seemed to attest to the reality of those years, and time soon eliminated even these silent witnesses. What remained, in retrospect and in the imagination, was legend and symbol.

If ever you're possessed by love, be mindful that it's beyond your capacity and flourishes in your 'non-doing state', observe how it transforms you from within and remain a witness to it. One of the biggest fallacy that we do is we confine this experience from beyond into mere words, compress feelings into articulation, the more effort you put in, more you dilute the experience. When nature blesses you with emotion called LOVE, just drown in silence, let every pore of your being radiate with this divine experience, convey your gratitude to the other while being a 'Silent Witness', for it matters no more who the other is, what matters is how this experience made you more livelier, more compassionate, more sensitive and in this no-mind state your tears become flowers... Sri Ramana Pemmaraju

I just helped with a birthing." Amber flames lit his angry dark eyes. "Women have no business doing that kind of work. It's not decent!" Thoroughly provoked by his unreasonable attitude, Willow completely forgot Miriam's presence. "Well, that's a lamebrain thing to say, considering it's us females who do the birthing. All men do is prime their-" "Willow!" Miriam interjected. "That is quite enough!" Seemingly disgusted with both of them, Miriam waved Rider off dismissively. "Mr. Sinclair, you've seen for yourself she's quite all right so I suggest you take yourself elsewear." "Fine! It's a little too whiffy around here for me anyway." He jerked Sultan around and rode off in a monstrous huff. Willow was pricked by his disdain more than she cared to admit. "Did you hear what he said? He said I stink! You'd think I'd just climbed out of a pig sty! Hell, how would he know if I stink? He wasn't even close enough to sniff me." Miriam exhaled a deep sigh and wrinkled her nose. "Well, believe me, I'm close enough!" Miriam bristled but then recognized the teasing twinkle in Miriam's soft hazel eyes and broke into a grin. "It'll never do to stick you in a tub," the landlady observed. "I'd kill myself, filling and dumping it before we got you clean. Stay here and don't move. I'll be right back." Miriam returned, loaded down with towels, soap, and clean clothes. "Lead the way to that swimming hole you were telling me about." The two women silently traipsed down the narrow path to the river, Willow brooding over Rider's sarcasm and Miriam wondering if Willow's clothes could be laundered or if she should just burn them.

Tentatively she curled an arm around his neck and relaxed against him as she held the lantern to light their way. He was silent as he climbed the stairs with her, and though she kept her gaze averted, she could feel his eyes on her. In a few moments they were in the corridor leading from the wing, and with unerring direction, he turned down the hall toward her bedchamber. Erienne was most observant of that fact and remembered the night he had paused outside her door. “You seem to know your way quite well through this house. Even the way to my chamber.” “I know where the lord’s chambers are and that you’re using them,” he replied, meeting her gaze. “I don’t think I’ll ever feel safe in this house again,” she replied with more truth than sarcasm. A devilish grin gleamed back at her. -Erienne & Christopher

Watch out for any sign of unhappiness in yourself, in whatever form — it may be the awakening pain-body. This can take the form of irritation, impatience, a somber mood, a desire to hurt, anger, rage, depression, a need to have some drama in your relationship, and so on. Catch it the moment it awakens from its dormant state. FOCUS ATTENTION ON THE FEELING INSIDE YOU. Know that it is the pain-body. Accept that it is there. Don't think about it - don't let the feeling turn into thinking. Don't judge or analyze. Don't make an identity for yourself out of it. Stay present, and continue to be the observer of what is happening inside you. Become aware not only of the emotional pain but also of "the one who observes," the silent watcher. This is the power of the Now, the power of your own conscious presence. Then see what happens.

Writings of light assault the darkness, more prodigious than meteors. The tall unknowable city takes over the countryside. Sure of my life and my death, I observe the ambitious and would like to understand them. Their day is greedy as a lariat in the air. Their night is a rest from the rage within steel, quick to attack. They speak of humanity. My humanity is in feeling we are all voices of the same poverty. They speak of homeland. My homeland is the rhythm of a guitar, a few portraits, an old        sword, the willow grove’s visible prayer as evening falls. Time is living me. More silent than my shadow, I pass through the loftily covetous multitude. They are indispensable, singular, worthy of tomorrow. My name is someone and anyone. I walk slowly, like one who comes from so far away he doesn’t expect to arrive. —Jorge Luis Borges

inspire. I am here to love. I am here to live my truth. Communion: I will appreciate someone who doesn’t know that I feel that way. I will overlook the tension and be friendly to someone who has ignored me. I will express at least one feeling that has made me feel guilty or embarrassed. Awareness: I will spend ten minutes observing instead of speaking. I will sit quietly by myself just to sense how my body feels. If someone irritates me, I will ask myself what I really feel beneath the anger—and I won’t stop paying attention until the anger is gone. Acceptance: I will spend five minutes thinking about the best qualities of someone I really dislike. I will read about a group that I consider totally intolerant and try to see the world as they do. I will look in the mirror and describe myself exactly as if I were the perfect mother or father I wish I had had (beginning with the sentence “How beautiful you are in my eyes”). Creativity: I will imagine five things I could do that my family would never expect—and then I will do at least one of them. I will outline a novel based on my life (every incident will be true, but no one would ever guess that I am the hero). I will invent something in my mind that the world desperately needs. Being: I will spend half an hour in a peaceful place doing nothing except feeling what it is like to exist. I will lie outstretched on the grass and feel the earth languidly revolving under me. I will take in three breaths and let them out as gently as possible. Efficiency: I will let at least two things out of my control and see what happens. I will gaze at a rose and reflect on whether I could make it open faster or more beautifully than it already does—then I will ask if my life has blossomed this efficiently. I will lie in a quiet place by the ocean, or with a tape of the sea, and breathe in its rhythms. Bonding: When I catch myself looking away from someone, I will remember to look into the person’s eyes. I will bestow a loving gaze on someone I have taken for granted. I will express sympathy to someone who needs it, preferably a stranger. Giving: I will buy lunch and give it to someone in need on the street (or I will go to a café and eat lunch with the person). I will compliment someone for a quality that I know the individual values in him- or herself. I will give my children as much of my undivided time today as they want. Immortality: I will read a scripture about the soul and the promise of life after death. I will write down five things I want my life to be remembered for. I will sit and silently experience the gap between breathing in and breathing out, feeling the eternal in the present moment.

The next time you enter a temple of Gautam Buddha, just sit silently, watch the statue. Because the statue has been made in such a way, in such proportions that if you watch it you will fall silent. It is a statue of meditation; it is not concerned with Gautam Buddha. That’s why all those statues look alike—Mahavira, Gautam Buddha, Neminatha, Adinatha … . The twenty-four tirthankaras of the Jainas … in the same temple you will find twenty-four statues all alike, exactly alike. In my childhood I used to ask my father, “Can you explain to me how it is possible that twenty-four persons are exactly alike—the same size, the same nose, the same face, the same body … ?” And he used to say, “I don’t know. I am always puzzled myself that there is not a bit of difference. And it is almost unheard of—there are not even two persons in the whole world who are alike, what to say about twenty-four?” But as my meditation blossomed I found the answer—not from anybody else, I found the answer that these statues have nothing to do with the people. These statues have something to do with what was happening inside those twenty-four people, and that happening was exactly the same. We have not bothered about the outside; we have insisted that only the inner should be paid attention to. The outer is unimportant. Somebody is young, somebody is old, somebody is black, somebody is white, somebody is man, somebody is woman—it does not matter; what matters is that inside there is an ocean of silence. In that oceanic state, the body takes a certain posture. You have observed it yourself, but you have not been alert. When you are angry, have you observed? Your body takes a certain posture. In anger you cannot keep your hands open; in anger—the fist. In anger you cannot smile—or can you? With a certain emotion, the body has to follow a certain posture.

Letters to the Dead" We read the letters of the dead like puzzled gods -- gods nevertheless, because we know what happened later. We know what money wasn’t repaid, the widows who rushed to remarry. Poor, unseeing dead, deceived, fallible, toiling in solemn foolery. We see the signs made behind their backs, catch the rustle of ripped-up wills. They sit there before us, ridiculous as things perched on buttered bread, or fling themselves after whisked-away hats. Their bad taste -- Napoleon, steam and electricity, deadly remedies for curable diseases, the foolish apocalypse of St. John, the false paradise on earth of Jean-Jacques . . . Silently, we observe their pawns on the board -- but shifted three squares on. Everything they foresaw has happened quite differently, or a little differently -- which is the same thing. The most fervent stare trustingly into our eyes; by their reckoning, they’ll see perfection there.

The inhabitants of cities suppose that the country landscape is pleasant only half the year. I please myself with the graces of the winter scenery, and believe that we are as much touched by it as by the genial influences of summer. To the attentive eye, each moment of the year has its own beauty, and in the same field, it beholds, every hour, a picture which was never seen before, and which shall never be seen again. The heavens change every moment, and reflect their glory or gloom on the plains beneath. The state of the crop in the surrounding farms alters the expression of the earth from week to week. The succession of native plants in the pastures and roadsides, which makes the silent clock by which time tells the summer hours, will make even the divisions of the day sensible to a keen observer. The tribes of birds and insects, like the plants punctual to their time, follow each other, and the year has room for all.

My life experiences have taught me that a frightful chasm separates me from the others. The same experiences also have taught me when to remain silent and keep my thoughts to myself. Nevertheless, I have decided that I should write. That I should introduce myself to my shadow—the stooped shadow on the wall that voraciously swallows all that I put down. It is for him that I am making this experiment to see if we can know each other better. Since the time when I severed my ties with others, I want to know myself better. Absurd thoughts! Fine. Yet these thoughts torture me more than any reality. Are not these people who resemble me, who seemingly share my needs, whims and desires gathered here to deceive me? Are they not shadows brought into existence to mock and beguile me? Are not all my feelings, observations, and calculations imaginary and quite different from reality? I write only for the benefit of my shadow on the wall. I need to introduce myself to it.

Blind tiptoeing away from Black, hunched, eyes half-closed, lips fixed in a grin. He’s not circling, he’s not stepping. It’s more of a dance. A soft, silent dance of Death. There is an exceedingly beautiful and fascinating quality about it, which I’ve observed dozens of times and never could figure out where it came from. It’s that leap into a different world, a world without pain, without blindness, where he stretches time, making each second last an eternity, where everything is just a game, even though it’s the kind of game where he could flay someone alive or turn him inside out with a flick of afinger. I know that for a fact even though I’ve never seen him actually do it. I feel the scent of madness on him in those moments, too pronounced not to scare me half to death. In that strange world of his he turns into something that is not human, something that creeps closer, slinks away, flies on rustling wings, spits poison, seeps through the floor. And it laughs. It’s the only game Blind knows how to play with someone else.

Let the center be your home: To be centered is considered desirable; when they feel distracted or scattered, people often say, “I lost my center.” But if there is no person inside your head, if the ego’s sense of I, me, mine is illusory, where’s the center? Paradoxically, the center is everywhere. It is the open space that has no boundaries. Instead of thinking of your center as a defined spot—the way people point to their hearts as the seat of the soul—be at the center of experience. Experience isn’t a place; it’s a focus of attention. You can live there, at the still point around which everything revolves. To be off center is to lose focus, to look away from experience or block it out. To be centered is like saying “I want to find my home in creation.” You relax into the rhythm of your own life, which sets the stage for meeting yourself at a deeper level. You can’t summon the silent witness, but you can place yourself close to it by refusing to get lost in your own creation. When I find myself being overshadowed by anything, I can fall back on a few simple steps: • I say to myself, “This situation may be shaking me, but I am more than any situation.” • I take a deep breath and focus my attention on whatever my body is feeling. • I step back and see myself as another person would see me (preferably the person whom I am resisting or reacting to). • I realize that my emotions are not reliable guides to what is permanent and real. They are momentary reactions, and most likely they are born of habit. • If I am about to burst out with uncontrollable reactions, I walk away. As you can see, I don’t try to feel better, to be more positive, to come from love, or to change the state I’m in. We are all framed by personalities and driven by egos. Ego personalities are trained by habit and by the past; they run along like self-propelled engines. If you can observe the mechanism at work without getting wrapped up in it, you will find that you possess a second perspective, one that is always calm, alert, detached, tuned in but not overshadowed. That second place is your center. It isn’t a place at all but a close encounter with the silent witness.

and even his mother said (looking accidentally at Barbara at the same time) that there was no doubt Miss Nell was very pretty, but she was but a child after all, and there were many young women quite as pretty as she; and Barbara mildly observed that she should think so, and that she never could help believing Mr Christopher must be under a mistake — which Kit wondered at very much, not being able to conceive what reason she had for doubting him. Barbara’s mother too, observed that it was very common for young folks to change at about fourteen or fifteen, and whereas they had been very pretty before, to grow up quite plain; which truth she illustrated by many forcible examples, especially one of a young man, who, being a builder with great prospects, had been particular in his attentions to Barbara, but whom Barbara would have nothing to say to; which (though everything happened for the best) she almost thought was a pity. Kit said he thought so too, and so he did honestly, and he wondered what made Barbara so silent all at once, and why his mother looked at him as if he shouldn’t have said it.

I know if you are going to be for me or against me at first glance. I can read you just like an open book. I know that all book covers are misleading. It is a must to read between the lines of the individual characters, and that is when it is acknowledged with me what to think. I can figure out what anyone’s interpretations are, and if I want to be a part of their story or not. Just because one is well cultured, and observes the world that is before them does not make them strange. Each one of us has our unique way of expression- like me. Besides, sometimes, an expression can conflict, yet not meaning to; just move on, do not fear rejection. ‘Do not let the fear of the black ink spilling all over your drawing stop you from creating a masterpiece.’ The laughter is seen in my conscience, yet it plays out silently in my mind. My entire secret admirer base is left to admire, they have to close the door from the heart, and they are shut down if they desire, Because of the control of the tower, she holds the master keys. The tower and her clans can turn their backs at any time or face me, yet, there are cowards and fearless at the same time.

The odd curve of her ear was what he had noticed first. A roundness echoed in her cheeks and her mouth. Then it was the way her body looked solid, as though meant to take up space and weight in the world. When she moved, she left behind footprints in the forest floor. Because she didn't know how to glide silently, to disturb no leaf of branch. He felt smug to see how bad she was at even such an easy thing. It was only later that it disturbed him to think back on the shape of her boot in the soil, as though she was the only real thing in a land of ghosts. He had seen her before, he supposed. But at the palace school, he really looked. He noted her skirts, spattered with mud, and her hair ribbons, partially undone. He saw her twin sister, her double, as though one of them were a changeling child and not human at all. He saw the way they whispered together while they ate, smiling over private jokes. He saw the way they answered the instructors, as though they had any right to this knowledge, had any right to be sitting among their betters. To occasionally better their betters with those answers. And the one girl was good with a sword, instructed personally by the Grand General, as though she was not some by-blow of a faithless wife.

You own a sweet shop?” St. Just fell in step beside Westhaven, all bonhomie and good cheer. “Diversification of assets, Kettering calls it. Get your own sweet shop, why don’t you?” “My brother, a confectioner. Marriage has had such a positive impact on you, Westhaven. How long have you owned this fine establishment?” It was a fine establishment, which was to say, it was warm. The scents of chocolate and cinnamon thick in the air didn’t hurt, either. Westhaven waited silently while St. Just peered around the place with unabashed curiosity. There was a prodigious amount of pink in the decor, and ribbon bows and small baskets and tins artfully decorated. “You own a bordello for sweets,” St. Just observed in a carrying voice likely honed on the parade grounds of Spain. “It’s charming.” “Unlike you.” “You’re just cold and missing your countess. One must make allowances.” Mercifully, those allowances meant St. Just kept quiet while Westhaven purchased a quantity of marzipan. “You aren’t going to tell the troops to carry on, God Save the King, and all that?” St. Just asked as they left the shop. He reached over and stuffed his fingers into the bag of sweets Westhaven was carrying. “Help yourself, by all means.” “Can’t leave all the heavy lifting to my younger brothers.

Benjamin Munro was his name. She mouthed the syllables silently, Benjamin James Munro, twenty-six years old, late of London. He had no dependents, was a hard worker, a man not given to baseless talk. He'd been born in Sussex and grown up in the Far East, the son of archaeologists. He liked green tea, the scent of jasmine, and hot days that built towards rain. He hadn't told her all of that. He wasn't one of those pompous men who bassooned on about himself and his achievements as if a girl were just a pretty-enough face between a pair of willing ears. Instead, she'd listened and observed and gleaned, and, when the opportunity presented, crept inside the storehouse to check the head gardener's employment book. Alice had always fancied herself a sleuth, and sure enough, pinned behind a page of Mr. Harris's careful planting notes, she'd found Benjamin Munro's application. The letter itself had been brief, written in a hand Mother would have deplored, and Alice had scanned the whole, memorizing the bits, thrilling at the way the words gave depth and color to the image she'd created and been keeping for herself, like a flower pressed between pages. Like the flower he'd given her just last month. "Look, Alice"- the stem had been green and fragile in his broad, strong hand- "the first gardenia of the season.

Gulls wheel through spokes of sunlight over gracious roofs and dowdy thatch, snatching entrails at the marketplace and escaping over cloistered gardens, spike-topped walls and treble-bolted doors. Gulls alight on whitewashed gables, creaking pagodas and dung-ripe stables; circle over towers and cavernous bells and over hidden squares where urns of urine sit by covered wells, watched by mule-drivers, mules and wolf-snouted dogs, ignored by hunchbacked makers of clogs; gather speed up the stoned-in Nakashima River and fly beneath the arches of its bridges, glimpsed from kitchen doors, watched by farmers walking high, stony ridges. Gulls fly through clouds of steam from laundries’ vats; over kites unthreading corpses of cats; over scholars glimpsing truth in fragile patterns; over bath-house adulterers; heartbroken slatterns; fishwives dismembering lobsters and crabs; their husbands gutting mackerel on slabs; woodcutters’ sons sharpening axes; candle-makers, rolling waxes; flint-eyed officials milking taxes; etoliated lacquerers; mottled-skinned dyers; imprecise soothsayers; unblinking liars; weavers of mats; cutters of rushes; ink-lipped calligraphers dipping brushes; booksellers ruined by unsold books; ladies-in-waiting; tasters; dressers; filching page-boys; runny-nosed cooks; sunless attic nooks where seamstresses prick calloused fingers; limping malingerers; swineherds; swindlers; lip-chewed debtors rich in excuses; heard-it-all creditors tightening nooses; prisoners haunted by happier lives and ageing rakes by other men’s wives; skeletal tutors goaded to fits; firemen-turned-looters when occasion permits; tongue-tied witnesses; purchased judges; mothers-in-law nurturing briars and grudges; apothecaries grinding powders with mortars; palanquins carrying not-yet-wed daughters; silent nuns; nine-year-old whores; the once-were-beautiful gnawed by sores; statues of Jizo anointed with posies; syphilitics sneezing through rotted-off noses; potters; barbers; hawkers of oil; tanners; cutlers; carters of night-soil; gate-keepers; bee-keepers; blacksmiths and drapers; torturers; wet-nurses; perjurers; cut-purses; the newborn; the growing; the strong-willed and pliant; the ailing; the dying; the weak and defiant; over the roof of a painter withdrawn first from the world, then his family, and down into a masterpiece that has, in the end, withdrawn from its creator; and around again, where their flight began, over the balcony of the Room of the Last Chrysanthemum, where a puddle from last night’s rain is evaporating; a puddle in which Magistrate Shiroyama observes the blurred reflections of gulls wheeling through spokes of sunlight. This world, he thinks, contains just one masterpiece, and that is itself.

He looks forlornly ahead of him, gazing at the road but looking at nothing in particular. The whole world is one big giant ball of light to him, and he feels like a bug inside it, waiting to be squashed. He feels like there is no sense of purpose, no direction. There is nothing waiting for him at the end of the rainbow. No pot of gold for all the pain he is feeling now, or the pain he has felt before. He just feels empty and lost, as if he is looking for something that can never be found. He feels lost that he can’t explain it to anyone and that no one will understand. He feels left out, standing alone, waiting endlessly for a ray of hope which never comes. He has suffered through this before, lurking in the shadows of his own despair, fighting for his life and losing the battle. But nothing ever makes this pain go away. Or the fear. He doesn’t fear what people fear. Not the loss of life or riches—Roman fears losing himself in this swamp called existence. He fears becoming the person he doesn’t want to become, and most of all, he fears himself. Fears his own potential to destroy and destruct. To obliterate. To suffocate his own life. He fears all that and he is afraid no one will ever know what his heart aches for, or how bad he has it. At times he feels the urge to tell this to someone, but other times he just enjoys being silent, watching on like a passerby at his own life, an observer rather than someone who’s actually living it.

And now she finally understands what she has always observed on people's faces when they are at the seaside. Years ago, ... she would notice how people's faces turned slightly upward when they stared at the sea, as if they were straining to see a trace of God or were hearing the silent humming of the universe; she would notice how, at the beach, people's faces became soft and wistful, reminding her of the expressions on the faces of the sweet old dogs that roamed the streets of Bombay. As if they were all sniffing the salty air for transcendence, for something that would allow them to escape the familiar prisons of their own skin. In the temples and the shrines, their heads were bowed and their faces small, fearful, and respectful, shrunk into insignificance by the ritualized chanting of the priests. But when they gazed at the sea, people held their heads up, and their faces became curious and open, as if they were searching for something that linked them to the sun and the stars, looking for that something they knew would linger long after the wind had erased their footprints in the dust. Land could be bought, sold, owned, divided, claimed, trampled, and fought over. The land was stained permanently with pools of blood; it bulged and swelled under the outlines of the countless millions buried under it. But the sea was unspoiled and eternal and seemingly beyond human claim. Its waters rose and swallowed up the scarlet shame of spilled blood.

A team of Mass-Observation researchers, experienced in chronicling the effects of air raids, had arrived on Friday afternoon. In their subsequent report they wrote of having found “more open signs of hysteria, terror, neurosis” than they had seen over the prior two months of chronicling air-raid effects. “The overwhelmingly dominant feeling on Friday was the feeling of utter helplessness.” (The italics were theirs.) The observers noted a widespread sense of dislocation and depression. “The dislocation is so total in the town that people feel that the town itself is killed.” In order to help stem the surge of rumors arising from the raid, the BBC invited Tom Harrisson, the twenty-nine-year-old director of Mass-Observation, to do a broadcast on Saturday night, at nine o’clock, during its prime Home Service news slot, to talk about what he had seen in the city. “The strangest sight of all,” Harrisson told his vast audience, “was the Cathedral. At each end the bare frames of the great windows still have a kind of beauty without their glass; but in between them is an incredible chaos of bricks, pillars, girders, memorial tablets.” He spoke of the absolute silence in the city on Friday night as he drove around it in his car, threading his way past bomb craters and mounds of broken glass. He slept in the car that night. “I think this is one of the weirdest experiences of my whole life,” he said, “driving in a lonely, silent desolation and drizzling rain in that great industrial town.

The vampire live on, and cannot die by mere passing of the time, he can flourish when that he can fatten on the blood of the living. Even more, we have seen amongst us that he can even grow younger, that his vital faculties grow strenuous, and seem as though they refresh themselves when his special pabulum is plenty. "But he cannot flourish without this diet, he eat not as others. Even friend Jonathan, who lived with him for weeks, did never see him eat, never! He throws no shadow, he make in the mirror no reflect, as again Jonathan observe. He has the strength of many of his hand, witness again Jonathan when he shut the door against the wolves, and when he help him from the diligence too. He can transform himself to wolf, as we gather from the ship arrival in Whitby, when he tear open the dog, he can be as bat, as Madam Mina saw him on the window at Whitby, and as friend John saw him fly from this so near house, and as my friend Quincey saw him at the window of Miss Lucy. "He can come in mist which he create, that noble ship's captain proved him of this, but, from what we know, the distance he can make this mist is limited, and it can only be round himself. "He come on moonlight rays as elemental dust, as again Jonathan saw those sisters in the castle of Dracula. He become so small, we ourselves saw Miss Lucy, ere she was at peace, slip through a hairbreadth space at the tomb door. He can, when once he find his way, come out from anything or into anything, no matter how close it be bound or even fused up with fire, solder you call it. He can see in the dark, no small power this, in a world which is one half shut from the light. Ah, but hear me through. "He can do all these things, yet he is not free. Nay, he is even more prisoner than the slave of the galley, than the madman in his cell. He cannot go where he lists, he who is not of nature has yet to obey some of nature's laws, why we know not. He may not enter anywhere at the first, unless there be some one of the household who bid him to come, though afterwards he can come as he please. His power ceases, as does that of all evil things, at the coming of the day. "Only at certain times can he have limited freedom. If he be not at the place whither he is bound, he can only change himself at noon or at exact sunrise or sunset. These things we are told, and in this record of ours we have proof by inference. Thus, whereas he can do as he will within his limit, when he have his earth-home, his coffin-home, his hell-home, the place unhallowed, as we saw when he went to the grave of the suicide at Whitby, still at other time he can only change when the time come. It is said, too, that he can only pass running water at the slack or the flood of the tide. Then there are things which so afflict him that he has no power, as the garlic that we know of, and as for things sacred, as this symbol, my crucifix, that was amongst us even now when we resolve, to them he is nothing, but in their presence he take his place far off and silent with respect. There are others, too, which I shall tell you of, lest in our seeking we may need them.

She came to him toward morning. She entered very carefully, moving silently, floating through the chamber like a phantom; the only sound was that of her mantle brushing her naked skin. Yet this faint sound was enough to wake the witcher—or maybe it only tore him from the half-slumber in which he rocked monotonously, as though traveling through fathomless depths, suspended between the seabed and its calm surface amid gently undulating strands of seaweed. He did not move, did not stir. The girl flitted closer, threw off her mantle and slowly, hesitantly, rested her knee on the edge of the large bed. He observed her through lowered lashes, still not betraying his wakefulness. The girl carefully climbed onto the bedclothes, and onto him, wrapping her thighs around him. Leaning forward on straining arms, she brushed his face with hair which smelled of chamomile. Determined, and as if impatient, she leaned over and touched his eyelids, cheeks, lips with the tips of her breasts. He smiled, very slowly, delicately, grasping her by the shoulders, and she straightened, escaping his fingers. She was radiant, luminous in the misty brilliance of dawn. He moved, but with pressure from both hands, she forbade him to change position and, with a light but decisive movement of her hips, demanded a response. He responded. She no longer backed away from his hands; she threw her head back, shook her hair. Her skin was cool and surprisingly smooth. Her eyes, glimpsed when her face came close to his, were huge and dark as the eyes of a water nymph. Rocked, he sank into a sea of chamomile as it grew agitated and seethed.

One day in the dojo (the martial-arts studio) before our karate class began, I witnessed the power of a concentrated focus unlike anything that I’d ever seen growing up in the heartland of northern Missouri. On that day, our instructor walked into the room and asked us to do something very different from the form and movement practices that were familiar to us. He explained that he would seat himself in the center of the thick mat where we honed our skills, close his eyes, and go into a meditation. During this exercise, he would stretch his arms out on either side of his body, with his palms open and facedown. He asked us to give him a couple of minutes to “anchor” himself in this T position and then invited us to do anything that we could to move him from his place. The men in our class outnumbered the women by about two to one, and there had always been a friendly competition between the sexes. On that day, however, there was no such division. Together, we all sat close to our instructor, silent and motionless. We watched as he simply walked to the center of the mat, sat down with his legs crossed, closed his eyes, held out his arms, and changed his breathing pattern. I remember that I was fascinated and observed closely as his chest swelled and shrank, slower and slower with each breath until it was hard to tell that he was breathing at all. With a nod of agreement, we moved closer and tried to move our instructor from his place. At first, we thought that this was going to be an easy exercise, and only a few of us tried. As we grabbed his arms and legs, we pushed and pulled in different directions with absolutely no success. Amazed, we changed our strategy and gathered on one side of him to use our combined weight to force him in the opposite direction. Still, we couldn’t even budge his arms or the fingers on his hands! After a few moments, he took a deep breath, opened his eyes, and with the gentle humor we’d come to respect, he asked, “What happened? How come I’m still sitting here?” After a big laugh that eased the tension and with a familiar gleam in his eyes, he explained what had just happened. “When I closed my eyes,” he said, “I had a vision that was like a dream, and that dream became my reality. I pictured two mountains, one on either side of my body, and myself on the ground between the peaks.” As he spoke, I immediately saw the image in my mind’s eye and felt that he was somehow imbuing us with a direct experience of his vision. “Attached to each of my arms,” he continued, “I saw a chain that bound me to the top of each mountain. As long as the chains were there, I was connected to the mountains in a way that nothing could change.” Our instructor looked around at the faces that were riveted on each word he was sharing. With a big grin, he concluded, “Not even a classroom full of my best students could change my dream.” Through a brief demonstration in a martial-arts classroom, this beautiful man had just given each of us a direct sense of the power to redefine our relationship to the world. The lesson was less about reacting to what the world was showing us and more about creating our own rules for what we choose to experience. The secret here is that our instructor was experiencing himself from the perspective that he was already fixed in one place on that mat. In those moments, he was living from the outcome of his meditation. Until he chose to break the chains in his imagination, nothing could move him. And that’s precisely what we found out.

For the five months after he returned to Tokyo, Tsukuru lived at death’s door. He set up a tiny place to dwell, all by himself, on the rim of a dark abyss. A perilous spot, teetering on the edge, where, if he rolled over in his sleep, he might plunge into the depth of the void. Yet he wasn’t afraid. All he thought about was how easy it would be to fall in. All around him, for as far as he could see, lay a rough land strewn with rocks, with not a drop of water, nor a blade of grass. Colorless, with no light to speak of. No sun, no moon or stars. No sense of direction, either. At a set time, a mysterious twilight and a bottomless darkness merely exchanged places. A remote border on the edges of consciousness. At the same time, it was a place of strange abundance. At twilight birds with razor-sharp beaks came to relentlessly scoop out his flesh. But as darkness covered the land, the birds would fly off somewhere, and that land would silently fill in the gaps in his flesh with something else, some other indeterminate material. Tsukuru couldn’t fathom what this substance was. He couldn’t accept or reject it. It merely settled on his body as a shadowy swarm, laying an ample amount of shadowy eggs. Then darkness would withdraw and twilight would return, bringing with it the birds, who once again slashed away at his body. He was himself then, but at the same time, he was not. He was Tsukuru Tazaki, and not Tsukuru Tazaki. When he couldn’t stand the pain, he distanced himself from his body and, from a nearby, painless spot, observed Tsukuru Tazaki enduring the agony. If he concentrated really hard, it wasn’t impossible. Even now that feeling would sometimes spring up. The sense of leaving himself. Of observing his own pain as if it were not his own.

The mid-seventeenth-century conflict is usually presented as a war between king and Parliament, the latter representing the rising merchant and manufacturing classes. The final “glorious revolution” established the primacy of Parliament. And also registered victories for the rising bourgeoisie. One not inconsiderable achievement was to break the royal monopoly on the highly lucrative slave trade. The merchants were able to gain a large share of this enterprise, a substantial part of the basis for British prosperity. But there also were wild men in the wings—much of the general public. They were not silent. Their pamphlets and speakers favored universal education, guaranteed health care, and democratization of the law. They developed a kind of liberation theology, which, as one critic ominously observed, preached “seditious doctrine to the people” and aimed “to raise the rascal multitude … against all men of best quality in the kingdom, to draw them into associations and combinations with one another … against all lords, gentry, ministers, lawyers, rich and peaceable men.” Particularly frightening were the itinerant workers and preachers calling for freedom and democracy, the agitators stirring up the rascal multitude, and the authors and printers distributing pamphlets questioning authority and its mysteries. Elite opinion warned that the radical democrats had “cast all the mysteries and secrets of government … before the vulgar (like pearls before swine),” and have “made the people thereby so curious and so arrogant that they will never find humility enough to submit to a civil rule.” It is dangerous, another commentator ominously observed, to “have a people know their own strength”—to learn that power is “in the hands of the governed,” in Hume’s words.

Laurence Arne-Sayles began with the idea that the Ancients had a different way of relating to the world, that they experienced it as something that interacted with them. When they observed the world, the world observed them back. If, for example, they travelled in a boat on a river, then the river was in some way aware of carrying them on its back and had in fact agreed to it. When they looked up to the stars, the constellations were not simply patterns enabling them to organise what they saw, they were vehicles of meaning, a never-ending flow of information. The world was constantly speaking to Ancient Man. All of this was more or less within the bounds of conventional philosophical history, but where Arne-Sayles diverged from his peers was in his insistence that this dialogue between the Ancients and the world was not simply something that happened in their heads; it was something that happened in the actual world. The way the Ancients perceived the world was the way the world truly was. This gave them extraordinary influence and power. Reality was not only capable of taking part in a dialogue – intelligible and articulate – it was also persuadable. Nature was willing to bend to men’s desires, to lend them its attributes. Seas could be parted, men could turn into birds and fly away, or into foxes and hide in dark woods, castles could be made out of clouds. Eventually the Ancients ceased to speak and listen to the World. When this happened the World did not simply fall silent, it changed. Those aspects of the world that had been in constant communication with Men – whether you call them energies, powers, spirits, angels or demons – no longer had a place or a reason to stay and so they departed. There was, in Arne-Sayles’s view, an actual, real disenchantment.

In order to avoid the deafening of conspecifics, some bats employ a jamming avoidance response, rapidly shifting frequencies or flying silent when foraging near conspecifics. Because jamming is a problem facing any active emission sensory system, it is perhaps not surprising (though no less amazing) that similar jamming avoidance responses are deployed by weakly electric fish. The speed of sound is so fast in water that it makes it difficult for echolocating whales to exploit similar Doppler effects. However, the fact that acoustic emissions propagate much farther and faster in the water medium means that there is less attenuation of ultrasound in water, and thus that echolocation can be used for broader-scale 'visual' sweeping of the undersea environment. These constraints and trade-offs must be resolved by all acoustic ISMs, on Earth and beyond. There are equally universal anatomical and metabolic constraints on the evolvability of echolocation that explain why it is 'harder' to evolve than vision. First, as noted earlier, a powerful sound-production capacity, such as the lungs of tetrapods, is required to produce high-frequency emissions capable of supporting high-resolution acoustic imaging. Second, the costs of echolocation are high, which may limit acoustic imaging to organisms with high-metabolisms, such as mammals and birds. The metabolic rates of bats during echolocation, for instance, are up to five times greater than they are at rest. These costs have been offset in bats through the evolutionarily ingenious coupling of sound emission to wing-beat cycle, which functions as a single unit of biomechanical and metabolic efficiency. Sound emission is coupled with the upstroke phase of the wing-beat cycle, coinciding with contraction of abdominal muscles and pressure on the diaphragm. This significantly reduces the price of high-intensity pulse emission, making it nearly costless. It is also why, as any careful crepuscular observer may have noticed, bats spend hardly any time gliding (which is otherwise a more efficient means of flight).

If you pass on through the meadows with their thousand flowers of every color imaginable, from bright red to yellow and purple, and their bright green grass washed clean by last night’s rain, rich and verdant—again without a single movement of the machinery of thought—then you will know what love is. To look at the blue sky, the high full-blown clouds, the green hills with their clear lines against the sky, the rich grass and the fading flower—to look without a word of yesterday; then, when the mind is completely quiet, silent, undisturbed by any thought, when the observer is completely absent—then there is unity. Not that you are united with the flower, or with the cloud, or with those sweeping hills; rather there is a feeling of complete non-being in which the division between you and another ceases. The woman carrying those provisions which she bought in the market, the big black Alsatian dog, the two children playing with the ball—if you can look at all these without a word, without a measure, without any association, then the quarrel between you and another ceases. This state, without the word, without thought, is the expanse of mind that has no boundaries, no frontiers within which the I and the not-I can exist. Don’t think this is imagination, or some flight of fancy, or some desired mystical experience; it is not. It is as actual as the bee on that flower or the little girl on her bicycle or the man going up a ladder to paint the house—the whole conflict of the mind in its separation has come to an end. You look without the look of the observer, you look without the value of the word and the measurement of yesterday. The look of love is different from the look of thought. The one leads in a direction where thought cannot follow, and the other leads to separation, conflict, and sorrow. From this sorrow, you cannot go to the other. The distance between the two is made by thought, and thought cannot by any stride reach the other. As you walk back by the little farmhouses, the meadows, and the railway line, you will see that yesterday has come to an end: life begins where thought ends.

Remain still; breathe naturally,” he whispered right in her ear, very, very quietly. She did as he suggested, not wanting to be found in the darkness with him by people too inebriated to observe a little discretion. And while she stood so close to him, the night breeze stirred the air, bringing Hazlit’s scent to Maggie’s nose. She puzzled over it, because it was faint but alluring. Complicated, like the man who wore it. Honeysuckle was the primary note, as sweet a scent as ever graced a bottle—and as intoxicating. She was marveling over that bit of deduction and deciding the undertone was bergamot, when she felt Hazlit’s hand in her hair. Holding her still? He gathered a few of the locks drifting over her right shoulder and rubbed them silently between his fingers. When had he taken off his gloves? Remain still; breathe naturally. It was good advice, when her heart wanted to pound, when she wanted both to run and to stand there forever, his fingers playing with her hair. His hand shifted so he brushed her hair back over her shoulder, just once. Maggie’s heart started to thud in her chest. She wasn’t frightened, exactly, but she was rattled. Men never touched her, not if they knew what was good for them, and she ought to abhor being rattled like this. She held still, waiting for him to repeat that simple caress. “They’re gone,” he said, still whispering. He took her by the wrist again and led her to the path, offering her his arm with perfect propriety. They returned to the house without incident, and Maggie thanked every merciful god in the pantheon she and her escort had missed the dancing. “Will you be going in to supper?” he asked. “I’d prefer not to.” And what had that business been with her hair? Was he going to pretend he hadn’t taken such a liberty? “I’ll fetch your coach. Find your wrap, and if you brought one, your reticule.” He offered her an ironic little bow and went off on his gentlemanly errand. Maggie was home and fighting her way toward sleep before she realized Hazlit hadn’t been pretending he’d never touched her hair. He’d been letting her ignore the fact that she’d allowed it. ***

Writers take and remake everything we see around us: we metabolize the details of our loved ones, alter time and memory, shapeshift our personal and physical differences into transformative images that, when done with care, can create a world that feels more than accurate, but real. Doing this requires that we watch and listen to one another with great attention, something we’re generally discouraged from doing lest we come off as stalkers. From the time we’re children, we’re taught it’s rude to stare, nosy to eavesdrop; you can’t just root around in other people’s journals and closets and minds. I can’t ask my colleagues what they really think and feel about their marriages or children, because that’s private, and privacy requires that I pretend to believe what both strangers and loved ones tell me. Being polite means, ironically, paying less attention to the people I want to be close to, bypassing their foibles and idiosyncrasies and quiet outrages in the name of communal goodwill. But writing requires we pay attention to others at a level that can only be classified as rude. The writer sees the button trailing by its single thread on the pastor’s shirt; she tastes the acid sting behind a mother’s compliment. To observe closely leads the writer to the radical recognition of what both binds her to and separates her from others. It will push her to hear voices she’s been taught should remain silent. Oftentimes, these voices, and these truths, reveal something equally powerful, and profoundly unsettling, about ourselves. I want to end this letter to you by proposing something that some critics and sociologists might reject out of hand, which is the possibility that White people, too, might, by paying close attention to the voices around them and inside themselves, be able to experience double consciousness. If double consciousness is in part based on the understanding of the systemic power of Whiteness, and if it is also the realization that one’s self-regard can never be divorced from the gaze of others, then the practice of double consciousness might be available to everyone, including those who constitute the majority.

The Man-Moth Man-Moth: Newspaper misprint for “mammoth.” Here, above, cracks in the buildings are filled with battered moonlight. The whole shadow of Man is only as big as his hat. It lies at his feet like a circle for a doll to stand on, and he makes an inverted pin, the point magnetized to the moon. He does not see the moon; he observes only her vast properties, feeling the queer light on his hands, neither warm nor cold, of a temperature impossible to record in thermometers. But when the Man-Moth pays his rare, although occasional, visits to the surface, the moon looks rather different to him. He emerges from an opening under the edge of one of the sidewalks and nervously begins to scale the faces of the buildings. He thinks the moon is a small hole at the top of the sky, proving the sky quite useless for protection. He trembles, but must investigate as high as he can climb. Up the façades, his shadow dragging like a photographer’s cloth behind him he climbs fearfully, thinking that this time he will manage to push his small head through that round clean opening and be forced through, as from a tube, in black scrolls on the light. (Man, standing below him, has no such illusions.) But what the Man-Moth fears most he must do, although he fails, of course, and falls back scared but quite unhurt. Then he returns to the pale subways of cement he calls his home. He flits, he flutters, and cannot get aboard the silent trains fast enough to suit him. The doors close swiftly. The Man-Moth always seats himself facing the wrong way and the train starts at once at its full, terrible speed, without a shift in gears or a gradation of any sort. He cannot tell the rate at which he travels backwards. Each night he must be carried through artificial tunnels and dream recurrent dreams. Just as the ties recur beneath his train, these underlie his rushing brain. He does not dare look out the window, for the third rail, the unbroken draught of poison, runs there beside him. He regards it as a disease he has inherited the susceptibility to. He has to keep his hands in his pockets, as others must wear mufflers. If you catch him, hold up a flashlight to his eye. It’s all dark pupil, an entire night itself, whose haired horizon tightens as he stares back, and closes up the eye. Then from the lids one tear, his only possession, like the bee’s sting, slips. Slyly he palms it, and if you’re not paying attention he’ll swallow it. However, if you watch, he’ll hand it over, cool as from underground springs and pure enough to drink.

I have some questions for you.” Serious, indeed. He brushed her hair back from her forehead with his thumb. “I will answer to the best of my ability.” “You know about changing nappies.” “I do.” “You know about feeding babies.” “Generally, yes.” “You know about bathing them.” “It isn’t complicated.” She fell silent, and Vim’s curiosity grew when Sophie rolled to her back to regard him almost solemnly. “I asked Papa to procure us a special license.” He’d wondered why the banns hadn’t been cried but hadn’t questioned Sophie’s decision. “I assumed that was to allow your brothers to attend the ceremony.” “Them? Yes, I suppose.” She was in a quiet, Sophie-style taking over something, so he slid his arm around her shoulders and kissed her temple. “Tell me, my love. If I can explain my youthful blunders to you over a glass of eggnog, then you can confide to me whatever is bothering you.” She ducked her face against his shoulder. “Do you know the signs a woman is carrying?” He tried to view it as a mere question, a factual inquiry. “Her menses likely cease, for one thing.” Sophie took Vim’s hand and settled it over the wonderful fullness of her breast then shifted, arching into his touch. “What else?” He thought back to his stepmother’s confinements, to what he’d learned on his travels. “From the outset, she might be tired at odd times,” he said slowly. “Her breasts might be tender, and she might have a need to visit the necessary more often than usual.” She tucked her face against his chest and hooked her leg over his hips. “You are a very observant man, Mr. Charpentier.” With a jolt of something like alarm—but not simply alarm—Vim thought back to Sophie’s dozing in church, her marvelously sensitive breasts, her abrupt departure from the room when they’d first gathered for dinner. “And,” he said slowly, “some women are a bit queasy in the early weeks.” She moved his hand, bringing it to her mouth to kiss his knuckles, then settling it low on her abdomen, over her womb. “A New Year’s wedding will serve quite nicely if we schedule it for the middle of the day. I’m told the queasiness passes in a few weeks, beloved.” To Vim’s ears, there was a peculiar, awed quality to that single, soft endearment. The feeling that came over him then was indescribable. Profound peace, profound awe, and profound gratitude coalesced into something so transcendent as to make “love”—even mad, passionate love—an inadequate description. “If you are happy about this, Sophie, one tenth as happy about it as I am, then this will have been the best Christmas season anybody ever had, anywhere, at any time. I vow this to you as the father of your children, your affianced husband, and the man who loves you with his whole heart.” She

WHITE SOLIDARITY White solidarity is the unspoken agreement among whites to protect white advantage and not cause another white person to feel racial discomfort by confronting them when they say or do something racially problematic. Educational researcher Christine Sleeter describes this solidarity as white “racial bonding.” She observes that when whites interact, they affirm “a common stance on race-related issues, legitimating particular interpretations of groups of color, and drawing conspiratorial we-they boundaries.”10 White solidarity requires both silence about anything that exposes the advantages of the white position and tacit agreement to remain racially united in the protection of white supremacy. To break white solidarity is to break rank. We see white solidarity at the dinner table, at parties, and in work settings. Many of us can relate to the big family dinner at which Uncle Bob says something racially offensive. Everyone cringes but no one challenges him because nobody wants to ruin the dinner. Or the party where someone tells a racist joke but we keep silent because we don’t want to be accused of being too politically correct and be told to lighten up. In the workplace, we avoid naming racism for the same reasons, in addition to wanting to be seen as a team player and to avoid anything that may jeopardize our career advancement. All these familiar scenarios are examples of white solidarity. (Why speaking up about racism would ruin the ambiance or threaten our career advancement is something we might want to talk about.) The very real consequences of breaking white solidarity play a fundamental role in maintaining white supremacy. We do indeed risk censure and other penalties from our fellow whites. We might be accused of being politically correct or might be perceived as angry, humorless, combative, and not suited to go far in an organization. In my own life, these penalties have worked as a form of social coercion. Seeking to avoid conflict and wanting to be liked, I have chosen silence all too often. Conversely, when I kept quiet about racism, I was rewarded with social capital such as being seen as fun, cooperative, and a team player. Notice that within a white supremacist society, I am rewarded for not interrupting racism and punished in a range of ways—big and small—when I do. I can justify my silence by telling myself that at least I am not the one who made the joke and that therefore I am not at fault. But my silence is not benign because it protects and maintains the racial hierarchy and my place within it. Each uninterrupted joke furthers the circulation of racism through the culture, and the ability for the joke to circulate depends on my complicity. People of color certainly experience white solidarity as a form of racism, wherein we fail to hold each other accountable, to challenge racism when we see it, or to support people of color in the struggle for racial justice.

The philosophers who in their treatises of ethics assigned supreme value to justice and applied the yardstick of justice to ali social institutions were not guilty of such deceit. They did not support selfish group concerns by declaring them alone just, fair, and good, and smear ali dissenters by depicting them as the apologists of unfair causes. They were Platonists who believed that a perennial idea of absolute justice exists and that it is the duty of man to organize ali human institutions in conformity with this ideal. Cognition of justice is imparted to man by an inner voice, i.e., by intuition. The champions of this doctrine did not ask what the consequences of realizing the schemes they called just would be. They silently assumed either that these consequences will be beneficiai or that mankind is bound to put up even with very painful consequences of justice. Still less did these teachers of morality pay attention to the fact that people can and really do disagree with regard to the interpretation of the inner voice and that no method of peacefully settling such disagreements can be found. Ali these ethical doctrines have failed to comprehend that there is, outside of social bonds and preceding, temporally or logically, the existence of society, nothing to which the epithet "just" can be given. A hypothetical isolated individual must under the pressure of biological competition look upon ali other people as deadly foes. His only concern is to preserve his own life and health; he does not need to heed the consequences which his own survival has for other men; he has no use for justice. His only solicitudes are hygiene and defense. But in social cooperation with other men the individual is forced to abstain from conduct incompatible with life in society. Only then does the distinction between what is just and what is unjust emerge. It invariably refers to interhuman social relations. What is beneficiai to the individual without affecting his fellows, such as the observance of certain rules in the use of some drugs, remains hygiene. The ultimate yardstick of justice is conduciveness to the preservation of social cooperation. Conduct suited to preserve social cooperation is just, conduct detrimental to the preservation of society is unjust. There cannot be any question of organizing society according to the postulates of an arbitrary preconceived idea of justice. The problem is to organize society for the best possible realization of those ends which men want to attain by social cooperation. Social utility is the only standard of justice. It is the sole guide of legislation. Thus there are no irreconcilable conflicts between selfíshness and altruism, between economics and ethics, between the concerns of the individual and those of society. Utilitarian philosophy and its finest product, economics, reduced these apparent antagonisms to the opposition of shortrun and longrun interests. Society could not have come into existence or been preserved without a harmony of the rightly understood interests of ali its members.

THE INSTRUCTION OF PTAHHOTEP Part III Report your commission without faltering, Give your advice in your master’s council. If he is fluent in his speech, It will not be hard for the envoy to report, Nor will he be answered, "Who is he to know it ?” As to the master, his affairs will fail If he plans to punish him for it. He should be silent upon (hearing): "I have told.” If you are a man who leads. Whose authority reaches wide, You should do outstanding things, Remember the day that comes after. No strife will occur in the midst of honors, But where the crocodile enters hatred arises. If you are a man who leads. Listen calmly to the speech of one who pleads; Don’t stop him from purging his body Of that which he planned to tell. A man in distress wants to pour out his heart More than that his case be won. About him who stops a plea One says: “Why does he reject it ?” Not all one pleads for can be granted, But a good hearing soothes the heart. If you want friendship to endure In the house you enter As master, brother, or friend, In whatever place you enter, Beware of approaching the women! Unhappy is the place where it is done. Unwelcome is he who intrudes on them. A thousand men are turned away from their good: A short moment like a dream, Then death comes for having known them. Poor advice is “shoot the opponent,” When one goes to do it the heart rejects it. He who fails through lust of them, No affair of his can prosper. If you want a perfect conduct, To be free from every evil, Guard against the vice of greed: A grievous sickness without cure, There is no treatment for it. It embroils fathers, mothers, And the brothers of the mother, It parts wife from husband; It is a compound of all evils, A bundle of all hateful things. That man endures whose rule is rightness, Who walks a straight line; He will make a will by it, The greedy has no tomb. Do not be greedy in the division. Do not covet more than your share; Do not be greedy toward your kin. The mild has a greater claim than the harsh. Poor is he who shuns his kin, He is deprived of 'interchange' Even a little of what is craved Turns a quarreler into an amiable man. When you prosper and found your house, And love your wife with ardor, Fill her belly, clothe her back, Ointment soothes her body. Gladden her heart as long as you live, She is a fertile held for her lord. Do not contend with her in court, Keep her from power, restrain her — Her eye is her storm when she gazes — Thus will you make her stay in your house. Sustain your friends with what you have, You have it by the grace of god; Of him who fails to sustain his friends One says, “a selfish ka". One plans the morrow but knows not what will be, The ( right) ka is the ka by which one is sustained. If praiseworthy deeds are done, Friends will say, “welcome!” One does not bring supplies to town, One brings friends when there is need. Do not repeat calumny. Nor should you listen to it, It is the spouting of the hot-bellied. Report a thing observed, not heard, If it is negligible, don’t say anything. He who is before you recognizes worth. lf a seizure is ordered and carried out, Hatred will arise against him who seizes; Calumny is like a dream against which one covers the face. If you are a man of worth, Who sits in his master’s council. Concentrate on excellence, Your silence is better than chatter. Speak when you know you have a solution, It is the skilled who should speak in council; Speaking is harder than all other work. He who understands it makes it serve.

In a review entitled ‘When Religion Makes It Worse,’ Yael Sela and colleagues (Sela et al., 2015) observed that various parts of both the Old Testament, to which Muslims in part adhere or which have influenced Islam, and the Islamic scriptures, therefore, unsurprisingly render it God’s will that you can rape the daughter of your enemy if you invade their land. It would surely elevate the damaged self-esteem of Muslim refugee males to believe that they are part of an invading force. It is indeed a common belief among fundamentalist Muslims that they must colonise the West under Islam (Armstrong, 2001). Leviticus 20: 13 tells believers that in a situation of war, you should kill every male in the opposing tribe and take all the females for yourself. Zechariah 14 is explicit that the enemies of Jerusalem are to be vanquished while their womenfolk are to be raped and enslaved. Judges 21 tells those who fear the Lord to invade the place of their enemies and kill every male as well as every female who is not a virgin. Virgins, however, are to be forcibly married to the soldiers who have slaughtered their families. The Koran 4:3 is quite clear that a man should take multiple wives: ‘Marry of the women, who seem good to you, two or three or four; and if you fear that you cannot do justice (to so many) then one (only) or (the captives) that your right hands possess.’ In other words, you can do what you like with female infidels, with the womenfolk in the country which you have invaded.

This would happen in any time period, but in an electronic age these processes are likely to occur much faster and have more profound effects. As trust levels continue to plummet, people stop trusting mainstream politicians and mainstream newspapers, a process we are already observing. They will begin to assume – as a matter of course – that these people and news sources are deceiving them and, as we have seen, on many key matters they will be correct. They will turn to alternative news sources and vote for alternative political figures. As jurist Cass Sunstein (2018) has explored, this will create an echo chamber effect whereby people will increasingly only be hearing the viewpoints which they already accept. This will help to further cement a divided, Balkanized, and untrusting society. Concomitantly, we will expect Finnish society – like all European societies – to become increasingly diverse in terms of worldview, as the ‘spiteful mutants’ spread their views which, through a virtue-signalling arms race to appear ever more caring, will become more and more extreme.

Indeed, trust is central to democracy and these processes have already damaged trust considerably, and will continue to disenfranchise citizens to the point that they may increasingly lose faith in democracy, regarding it as corrupt and a waste of time. They will vote for political parties that are suspicious of democracy, at least when the country is ruled by those whom they perceive to be enemies. Depending on their perspective, these parties will be of the far right or far left by current standards. Movements not unlike the Lapua Movement will gain traction in circumstances like this, as will groups from the extreme left. And the kind of generally wealthy people who become involved in Finnish politics – in Finland individual candidates must fund their own campaigns – will be increasingly distrusted and perceived as, essentially, ‘other;’ as not part of the in-group. This will, unfortunately, have ramifications for their safety, especially as people begin to blame those who advocated and enforced Multiculturalism for its future consequences.    This distrust will start to spread, like a disease, to other organs of the Finnish state. The police will be increasingly perceived – especially if they are seen to enforce unpopular policies with regard to not being allowed to criticise immigration – not as protectors of the Finnish people but as ‘enemies of the people.’ Distrust of the police, will result in the establishment of para-military forces of the kind that have been so prevalent in the recent history of Northern Ireland. This can already be observed with patrols in Finland by the Soldiers of Odin. If this seems too far fetched, it should be remembered that in the 1970s, trust in the police in strongly Catholic parts of Northern Ireland was so low that the British state simply had no control in many of these areas.

And as we have observed (Hammond & Axelrod, 2006), based on computer models, all else controlled for, the more ethnocentric group will always triumph.

In 2008, employees at an office for the accounting firm Deloitte were troubled by the behavior of a new recruit. In the midst of a bustling work environment, she didn’t seem to be doing anything except sitting at an empty desk and staring into space. Whenever someone would ask what she was doing, she would reply that she was “doing thought work” or “working on [her] thesis.” Then there was the day that she spent riding the elevators up and down repeatedly. When a coworker saw this and asked if she was “thinking again,” she replied: “It helps to see things from a different perspective.”2 The employees became uneasy. Urgent inter-office emails were sent. It turned out that the staff had unwittingly taken part in a performance piece called The Trainee. The silent employee was Pilvi Takala, a Finnish artist who is known for videos in which she quietly threatens social norms with simple actions. In a piece called Bag Lady, for instance, she spent days roaming a mall in Berlin while carrying a clear plastic bag full of euro bills. Christy Lange describes the piece in Frieze: “While this obvious display of wealth should have made her the ‘perfect customer,’ she only aroused suspicion from security guards and disdain from shopkeepers. Others urged her to accept a more discreet bag for her money.”3 The Trainee epitomized Takala’s method. As observed by a writer at Pumphouse Gallery, which showed her work in 2017, there is nothing inherently unusual about the notion of not working while at work; people commonly look at Facebook on their phones or seek other distractions during work hours. It was the image of utter inactivity that so galled Takala’s colleagues. “Appearing as if you’re doing nothing is seen as a threat to the general working order of the company, creating a sense of the unknown,” they wrote, adding solemnly, “The potential of nothing is everything.

Probably at first you dealt with school by withdrawing and just observing. I recall well my son’s first day in school. He went to the corner and stared as if dumbstruck. But silent watching is not “normal.” The teacher says, “The others are playing—why don’t you?” Rather than displeasing the teacher or being seen as odd, maybe you overcame your reluctance. Or maybe you simply could not. In which case, more and more attention came your way—just what you did not need.

Life history theory observes that parents have a choice: They can have many children and expect them to grow up quickly (a fast life strategy) or they can have fewer children and expect them to grow up more slowly (a slow life strategy). The fast life strategy is more common when the risk of death is higher both for babies and for adults, and when children are necessary for farm labor. Under those conditions, it is best to have more children (to increase the chances that some will survive) and to have those children early (to make sure the children are old enough to take care of themselves before one or both parents dies).

Above Him the heavens opened, and many thousands of angels appeared. They veiled their faces as they bent over the Garden of Gethsemane. All was mournfully silent, as they observed the sufferings of Christ the Lord, the Divine Man, the one whom the Scriptures describe as “Wonderful, Counselor, Mighty God, Everlasting Father, Prince of Peace.”22

a universe expanding in all directions. A universe expanding in all directions will stretch out all the waves of light coming from the galaxies. Hubble was experiencing this directly. He had found himself in the midst of these stretched-out waves as would be the case in an ever-widening universe. In one silent, thunderous instant, the developing universe surfaced in Hubble’s mind. He had knitted together observations and calculations. The songs of galaxies the farthest away were singing in the lowest octaves. He, and he alone, was experiencing this. Because the universe is expanding. He must have repeated that phrase over and over. He repeated it over and over because he was torn in two different directions. Out of habit, he perceived change as something that happened to objects in the universe. But the data were whispering a truth radically different. They were suggesting that the universe as a whole was changing. Light from the more distant galaxies was stretched to lower frequencies because galaxies were rapidly expanding away. The experience was breaking apart structures of his mind, transforming his understanding of his placement in the universe. In my imagined reconstruction of the event, Hubble next positioned the Hooker Telescope so that he could view, at the same time, two different galaxies. One of them ten times as far away as the other. Checking his data, he found that the distant one was expanding away from him ten times as fast.

I have pointed out that the concept current among most flying-saucer enthusiasts that the unidentified flying objects are simply craft used by visitors from another planet is naive. The explanation is too simple-minded to account for the diversity of the reported behavior of the occupants and their percieved interaction with human beings. Could this concept serve precisely a diversionary role in masking the real, infinitely more complex nature of the technology that gives rise to the sightings? [...] Here then, is a brief statement of five new propositions based upon the material we have reviewed so far: 1. The things we call unidentified flying objects are neither objects nor flying. They can dematerialize, as some reliable photographs seem to show, and they violate the laws of motion as we know them. 2. UFOs have been seen throughout history and have consistently recieved (or provided) their own explanation within the framework of each culture. In antiquity their occupants were regarded as gods; in medieval times, as magicians; in the nineteenth century, as scientific geniuses; in our own time, as interplanetary travelers. (Statements made by occupants of the 1897 airship included such declarations as "We are from Kansas" and even "We are from anywhere... but we'll be in Greece tomorrow.") 3. UFO reports are not necessarily caused by visits from space travelers. The phenomenon could be a manifestation of a much more complex technology. If time and space are not as simple in structure as physicists have assumed until now, then the question "where do they come from?" may be meaningless; they could come from a place in time. If consciousness can be manifested outside the body, then the range of hypotheses can be even wider. 4. The key to an understanding of the phenomenon lies in the psychic effects it produces (or the psychic awareness it makes possible) in its observers. Their lives are often deeply changed, and they develop unusual talents with which they may find it difficult to cope. The proportion of witnesses who do come forward and publish accounts of these experiences is quite low; most of them choose to remain silent. 5. Contact between human percipients and the UFO phenomenon always occurs under conditions controlled by the latter. Its characteristic feature is a factor of absurdity that leads to a rejection of the story by the upper layers of the target society and an absorption at a deep unconscious level of the symbols conveyed by the encounter. The mechanism of this resonance between the UFO symbol and the archetypes of the human unconscious has been abundantly demonstrated by Carl Jung, whose book Flying Saucers makes many references to the age-old significance of the signs in the sky. I am not regarding the phenomenon of the UFOs as the unknowable, uncontrollable game of a higher order of beings. Neither is it likely, in my view, that an encounter with UFOs would add to the human being anything it did not already possess. Everything works as if the phenomenon were the product of a technology that followed well-defined rules and patterns, though fantastic by ordinary human standards. It has so far posed no apparent threat to national defense and seems to be indifferent to the welfare of individual witnesses, leading many to assume that we may be dealing with a still-undiscovered natural occurrence ("It cannot be intelligent," say some people, "because it does not attack us!"). But its impact in shaping man's long-term creativity and unconscious impulses is probably enormous. The fact that we have no methodology to deal with such an impact is only an indication of how little we know about our own psychic world.

Silent fear disconnects her from others and she blames herself. In Indian culture, the fact that most fathers hold power has a big impact on their children’s self-esteem. When mothers say ‘ Papa se pooch ’, ask  Papa, girls know who has the power. As power holders, fathers’ criticism has a particularly harsh sting on girls. Criticism and constant fault finding are a core soul- sucking strategy of fear-training. I found women’s accounts of their childhood particularly empty of praise, a pattern confirmed by Dr S.  Anandalakshmy,  who  has been India’s leading scholar in child development for over four decades. She was also my professor in college. An astute observer of families, she said, ‘Yes,  it’s true, we don’t praise easily and girls receive much  less praise than boys.

I thought about putting the telly on but to be honest I liked sitting in the conversation. To observe it. Because the truth is I never know what to say, so sometimes it’s just easier for me to stay silent.

Observe the wonders as they occur around you. Do not claim them. Feel the artistry moving through, and be silent.

We got out of drydock on November 12 and went to sea again. This time we stayed out longer than normal, around two weeks, as I recall. We were on high alert, because there had been numerous sonar blips indicating the presence of submarines. Though we fired in their direction from time to time, we never hit one. Mostly they ran silent and deep, but they were running shallower now, at periscope depth, apparently not to attack but merely to observe. They were charting our movements, we surmised, trying to detect patterns in our movement, looking for any points of vulnerability.

I’ll be damned,” the captain murmured, leaning toward the screen, the light illuminating her angular face. “Those are lead blocks.” He suppressed a shiver. The River Queen had been right. Down to the last detail. “Circle them.” But … Chains draped from the block onto the seafloor. They were empty. The captain observed, “Whoever those chains held is long gone. They either got eaten or they exploded from the pressure.” Tharion marked the chains, nodding. But his gaze snagged on something. He glanced at the captain to see if she’d noticed the anomaly, but her face revealed no sign of surprise. So Tharion kept silent, letting her bring the small submersible back up to the surface, where the first mate hauled it onto the deck. Two hours later, back on land—soggy and muddy from the rain—Tharion calmed his chattering teeth long enough to call his queen. The River Queen answered after the first ring. “Talk.” Used to the curt, yet ethereal voice, Tharion said, “I found the lead blocks. The chains were still attached.” “So?” “There was no body.” A sigh of disappointment. He shivered yet again—not entirely from the cold. “But the shackles had been unlocked.” The sigh paused. He’d learn to read her pauses, as varied as the life in her river. “You’re sure of this?” He refrained from asking why the currents hadn’t told her about this particularly vital detail. Maybe they were as capricious as she. Tharion said mildly, “No signs of damage. At least as far as I could tell on the crappy screen.” “You think Sofie Renast freed herself?

When the electron vibrates, the universe shakes." Physicists now accept interconnectedness as a rule principle, along with many forms of symmetry that extend across the universe — for example, it is theorized that every black hole may be matt. Which sort of description will satisfy Bell's criteria for a fully integrated, non-local reality? It would have to be a quantum theory, because if gravity is present everywhere at the same time, if black holes know what white holes are doing, and if a difference of spin in one particle induces an equal but opposite transition immediately in its counterpart somewhere in outer space, it is clear that the information going from one location to another travels faster than the speed of light. In ordinary reality, that is not allowed either by Newton or Einstein. Contemporary theorists like the British physicist, David Bohm, who worked extensively with the implications of Bell's theorem, had to assume that there is an "invisible field" that holds together all reality, a field that has the property of knowing what is happening everywhere at once. (The invisible term here means not only invisible to the eye but undetectable to any measurement instrument.) Without going deeper into these speculations, one can see that the unseen environment sounds very much like the inherent intellect of DNA, and both behave very much like the subconscious. The mind has the property of holding all of our ideas in place, so to speak, in a silent reservoir where they are organized precisely into concepts and categories. By naming it "thought," we may be watching nature think through many different channels, one of the most fortunate of which our minds are, because the mind will construct and feel the physical truth at the same time. It may seem completely rational to observe a quantum phenomenon in the context of light waves, but what if quantum truth was just as apparent in our own feelings, impulses and desires? Eddington once expressed flatly his assumption as a scientist that "the world's stuff is mind-stuff." Thus the quantum mechanical system, as knowledge creation, has a possible position in non-local reality.

Or when you get into your car, after you close the door, pause for a few seconds and observe the flow of your breath. Become aware of a silent but powerful sense of presence. There is one certain criterion by which you can measure your success in this practice: the degree of peace that you feel within.

Buddhism is less interested in what you do than why you do it your motivation. The mental attitude behind an action is much more important than the action itself. You might appear to outside observers as humble, spiritual and sincere, but if what’s pushing you from within is an impure mind, if you’re acting out of ignorance of the nature of the path, all your so-called spiritual efforts will lead you nowhere and will be a complete waste of time.

I may always be a silent observer, but masochism has never been my jam.

13 O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe. 14 Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth. 15 But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love. 16 And I desire that ye should remember to observe the statutes and the judgments of the Lord; behold, this hath been the anxiety of my soul from the beginning. 17 My heart hath been weighed down with sorrow from time to time, for I have feared, lest for the hardness of your hearts the Lord your God should come out in the fulness of his wrath upon you, that ye be cut off and destroyed forever;

The world rushes to and fro Running, sprinting, competing To where? For what? Until when? There is no time for those questions And I sit, silently observing, assessing What needs to be done? Where do I want to end up? How long can I continue? Being deliberate and measured I move less and accomplish more

Observe the herd which is grazing beside you. It does not know what yesterday or today is. It springs around, eats, rests, digests, jumps up again, and so from morning to night and from day to day, with its likes and dislikes closely tied to the peg of the moment, and thus neither melancholy nor weary. To witness this is hard for man, because he boasts to himself that his human race is better than the beast and yet looks with jealousy at its happiness. For he wishes only to live like the beast, neither weary nor amid pains, and he wants it in vain, because he does not will it as the animal does. One day the man demands of the beast: “Why do you not talk to me about your happiness and only gaze at me?” The beast wants to answer, too, and say: “That comes about because I always immediately forget what I wanted to say.” But by then the beast has already forgotten this reply and remains silent, so that the man wonders on once more.

This life I have made is too small. It doesn't allow enough in: enough ideas, enough beliefs, enough encounters with the exuberant magic of existence. I have been so keen to deny it, to veer deliberately towards the rational, to cling solely to the experiences that are directly observable by others. Only now, when everything is taken away, can I see what a folly this is. I don't want that life anymore. I want what Julian Jaynes's ancients had: to be able to talk to god. Not in a personal sense, to a distant figure who is unfathomably wise, but to have a direct encounter with the flow of things, a communication without words. I want to let something break in me, some dam that has been shoring up this shaefully atavistic sense of the magic behind all things, the tingle of intelligence that was always waiting for me when I came to tap in. I want to feel that raw, elemental awe that my ancestors felt, rather than my tame, explained modern version. I want to prise open the confines of my skull and let in a flood of light and air and mystery. I want this time of change to change me. I want to absorb its might, its giant waves travelling around the planet. I want to retain what the quiet reveals, the small voices whose whispers can be heard only when everything falls silent.

Observer: “In our being, where the tangible meets the intangible, there lies a duality as ancient as time itself - the ego and the essence. These twin forces, ever-present and perpetually intertwined, are the sun and moon of our inner universe, each holding sway over the landscape of our spirit in a dance as old as the stars.” Sun: “I am the essence, the unwavering light within. A constant, unfiltered sun, burning at the core of our being. Untouched by the transient world, I am the eternal truth in your heart, the perpetual whisper of your authentic self.” Moon: “And I, the ego, mirror the silver luminescence of experience. Shaped by the ebb and flow of life’s tides, I reflect the lessons, beliefs, and identities formed through your journey. In me, the tales of your identity are woven through societal norms and cultural echoes, ever-evolving and dynamic.” Sun: “Unlike you, who waxes and wanes, I am a perpetual beacon. I am solid, the silent guide amidst the storms of life, illuminating the path to enlightenment. I am the light that shines beyond all darkness, the eternal truth within.” Moon: “True, I may dance in shadows, casting illusions, but through my reflective glow, I bring lessons, growth, and an understanding of our place in the material world. My phases are a reminder of life’s impermanence and the transformative power of introspection and self-inquiry.” Sun: “It is in recognizing our dual nature that the process of transformation begins. From the unexamined to the enlightened existence, I offer wisdom, authenticity, and a connection to the eternal. Understanding the self is the key to liberation.” Moon: “Together, we form the yin and yang of existence. My reflective lessons and your radiant wisdom define the human experience. In understanding our dance, one finds the rhythm of their soul, a balance between action and introspection, between the material world and the spiritual journey.” Sun: “The journey of self is thus a celestial voyage between us. Embracing both my luminescence and your reflection leads to harmony, living attuned to the eternal rhythm of light and shadow.

Through life’s winding paths, we learn to navigate the hours and days, discovering the importance of seizing every opportunity. But it is time, the silent observer, that imparts the deepest lesson: that every moment is a precious gift, and the true measure of our existence lies in how we choose to spend it.

The black rule in the White House's hands. Indeed, it shows the humiliation of the United Nations and human rights. The world observes that nonsense silently.