Simple Gathering Quotes

It is much more difficult to judge oneself than to judge others. If you succeed in judging yourself rightly, then you are indeed a man of true wisdom. "What matters most are the simple pleasures so abundant that we can all enjoy them...Happiness doesn't lie in the objects we gather around us. To find it, all we need to do is open our eyes.

How do you fight someone smarter than yourself?' Rand Whispered. 'The answer is simple. You make her think that you are sitting down across the table from her, ready to play her game. Then you punch her in the face as hard as you can.

How do you fight someone smarter than yourself?" Rand whispered. "The anser is simple. You make her think that you are sitting down across the table from her, ready to play her game. Then you punch her in the face as hard as you can.

Lastly, she pictured to herself how this same little sister of hers would, in the after-time, be herself a grown woman; and how she would keep, through all her riper years, the simple and loving heart of her childhood: and how she would gather about her other little children, and make their eyes bright and eager with many a strange tale, perhaps even with the dream of Wonderland of long ago: and how she would feel with all their simple sorrows, and find a pleasure in all their simple joys, remembering her own child-life, and the happy summer days.

She may know a little, may think of herself, face and body, as ‘pretty’… but he could never tell her all the rest, how many other living things, birds, nights smelling of grass and rain, sunlit moments of simple peace, also gather in what she is to him.

In traveling, a companion, in life, compassion,'" she repeats, making sure of it. If she had paper and pencil, it wouldn't surprise me if she wrote it down. "So what does that really mean? In simple terms." I think it over. It takes me a while to gather my thoughts, but she waits patiently. "I think it means," I say, "that chance encounters are what keep us going. In simple terms.

We live in a world that assumes that the quality of a decision is directly related to the time and effort that went into making it...We believe that we are always better off gathering as much information as possible an depending as much time as possible in deliberation. We really only trust conscious decision making. But there are moments, particularly in times of stress, when haste does not make waste, when our snap judgments and first impressions can offer a much better means of making sense of the world. The first task of Blink is to convince you of a simple fact: decisions made very quickly can be every bit as good as decisions made cautiously and deliberately.

You want to know why I did what I did?" His dark brows drew together as if he were only now allowing himself to consider this question. "Its fairly simple, actually. It's because, without your bravery in the face of all that's happened to you, without your constant scheming behind my back, without that fire of hatred and contempt and hope in your eyes when you look at me..." He hissed out a breath. "In the shadow my father has cast over my entire life, you are the only light I can see anymore. And, whatever the cost, I refuse to let that light be extinguished.

If it gathers dust, give it away ...

Do you know how marriage was defined in ancient Greece? Noel said in a calmer tone. Its really simple. A virgin goes to mans house with the family gathered as witnesses. The virgin and the man share a fire, a meal, and a bed. If the girl wasn't a virgin in the morning, then the couple was considered married. That's it

Ara?" She jerked her face up. "Huh? Where were we?" But his expression had grown serious, the lesson forgotten. He interlaced his fingers and said, "We are bound." "Bound?" He collected a piece of rope, knotting it. "Oh, you mean bound?" He gave a nod, then drew in the sand. An infinity symbol? "Clever demon, how did you know that...?" He was gazing at her with a question in his eyes. "Bound forever?" And somehow she met his gaze and lied, "Yes, demon. Bound forever." As if to make her feel guiltier, he gathered her into his arms, cupping her face against his broad chest. His voice a deep rumble, he said, "Carrow is Malkom's." She wanted to sob. "Yes?" "Yes," she answered, wishing that it could be so simple between them. Demon meets girl. Girl might be falling for demon.

He did not understand all he had heard, but from his clandestine glimpse into the privacy of these two, with all the world that his short experience could conceive of at their feet, he had gathered that life for everybody was a struggle, sometimes magnificent from a distance, but always difficult and surprisingly simple and a little sad.

She used to think that if she stole enough, the want would fade, the hunger would go away, but maybe it wasn’t that simple. Maybe it wasn’t a matter of what she didn’t have, of what she wasn’t, but what she was.

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

Because some information is better than no information. Life does not give you big, simple answers, Caitlyn. It demands patience, focus, and an open, intelligent mind to gather the pieces of a puzzle and fit them together into a coherent whole. Nothing worth knowing is ever easily learned.

She gathered some brown seaweed and made a flat damp poultice of it, and this she applied to the baby's swollen shoulder, which was as good a remedy as any and probably better than the doctor could have done. But the remedy lacked his authority because it was simple and didn't cost anything.

I’ve learnt to gather simplicity from grasshoppers. I like their naive indecisive minds never knowing exactly when to stop chirping, and I envy their ability to be able to mingle with the green…

A simple prayer can change your entire outlook on your day.

The pleasures of my life here are simple – simple, inexpensive and democratic. A warm hill of Marmande tomatoes on a roadside vendor’s stall. A cold beer on a pavement table of the Café de France – Marie Thérèse inside making me a sandwich au camembert. Munching the knob of a fresh baguette as I wander back from Sainte-Sabine. The farinaceous smell of the white dust raised by a breeze from the driveway. A cuckoo sounding the perfectly silent woods beyond the meadow. A huge grey, cerise, pink, orange and washed-out blue of a sunset seen from my rear terrace. The drilling of the cicadas at noon – the soft dialing-tone of the crickets at dusk slowly gathers. A good book, a hammock and a cold, beaded bottle of blanc sec. A rough red wine and steak frites. The cool, dark, shuttered silence of my bedroom – and, as I go to sleep, the prospect that all this will be available to me again, unchanged, tomorrow.

When we keep our silence we gather our power; when we speak we let loose the concentration of quiet reverie.

It's a misery peculiar to would-be writers. Your theme is good, as are your sentences. Your characters are so ruddy with life they practically need birth certificates. The plot you've mapped out for them is grand, simple and gripping. You've done your research, gathering the facts; historical, social, climatic culinary, that will give your story its feel of authenticity. The dialogue zips along, crackling with tension. The descriptions burst with color, contrast and telling detail. Really, your story can only be great. But it all adds up to nothing. In spite the obvious, shining promise of it, there comes a moment when you realize that the whisper that has been pestering you all along from the back of your mind is speaking the flat, awful truth: IT WON'T WORK. An element is missing, that spark that brings to life in a real story, regardless of whether the history or the food is right. Your story is emotionally dead, that's the crux of it. The discovery is something soul-destroying, I tell you. It leaves you with an aching hunger.

The voices started up again, but they couldn’t stop her now. The waiting was over. There was no turning back, and that simple fact made it easier to go forward. The

A soul must gain wisdom by gathering information in whatever way works best. It is impossible to force wisdom on another, because each person has a choice to determine how and if it will be received.

We've lost sight of How simple the task Really is— Hunt. Gather. Live. It's all been overly simplified In a complicated way. Now we're left just looking at each other. What's worse Is when one's sight Is only as far as A cell phone's light— When one's reach Is only as far as A computer screen. Somedays, I could smash it all With my bare hands. This hand held devise Is trying to put my life In a rectangle &The wild Animal Doesn't. Quite. Like. It.

I might be able to help, Daigian," Nynaeve said, leaning forward, laying her hand on the other woman's knee. "If I were to attempt a Healing, perhaps..." "No," the woman said curtly. "But—" "I doubt you could help." "Anything can be Healed," Nynaeve said stubbornly, "even if we don't know how yet. Anything save death." "And what would you do, dear?" Daigian asked. [...] "I could do something," Nynaeve said. "This pain you feel, it has to be an effect of the bond, and therefore something to do with the One Power. If the Power causes your pain, then the Power can take that pain away." "And why would I want that?" Daigian asked, in control once again. "Well... well, because it's pain. It hurts." "It should," Daigian said. "Eben is dead. Would you want to forget your pain if you lost that hulking giant of yours? Have your feelings for him cut away like some spoiled chunk of flesh in an otherwise good roast?" Nynaeve opened her mouth, but stopped. Would she? It wasn't that simple—her feelings for Lan were genuine, and not due to a bond. He was her husband, and she loved him. Daigian had been possessive of her Warder, but it had been the affection of an aunt for her favored nephew. It wasn't the same. But would Nynaeve want that pain taken away? She closed her mouth, suddenly realizing the honor in Daigian's words. "I see. I'm sorry.

The Dream I Dream For You, My Child ... I hope you search for four-leaf clovers, grin back at Cheshire moons, breathe in the springtime breezes, and dance with summer loons. I hope you gaze in wide-eyed wonder at the buzzing firefly and rest beneath the sunlit trees as butterflies fly by. I hope you gather simple treasures of pebbles, twigs, and leaves and marvel at the fragile web the tiny spider weaves. I hope you read poetry and fairy tales and sing silly, made-up songs, and pretend to be a superhero righting this world's wrongs. I hope your days are filled with magic and your nights with happy dreams, and you grow up knowing that happiness is found in simple things. The dream I dream for you, my child, as you discover, learn, and grow, is that you find these simple joys wherever in life you go.

Lou reluctantly drew back, still holding Joe, and placed his soft lips on Joe's own. Existence reacted to their reunion. Immediately, it was as if two halves became whole once again. The sky flashed colors overhead as they stood together: day to night, night to day. They stood motionless and kissing for so long a period that they might have been mistaken for part of the landscape, as vines climbed up their legs and grass grew around them; as dirt gathered and buried even more the scattered fragments of the abbey. Only the keepers of time knew that lifetimes did indeed pass, possibly entire eras. And yet it was but a scant moment to Joe and Lou. All of it but a simple, longed-for embrace neither time nor death could contain.

I was jealous of Blanca, but Matthew wouldn't understand how or why. I gathered my thoughts and emotions and tried to sort them into something that was both true and would make sense to him. "I don't mind one moment of love you've shared with any creature, living or dead," "I said emphatically, "as long as you want to be with me, right at this moment." "Just at this moment?" He asked, his eyebrow arching up into a question mark. "This is the only moment that matters." It all seemed so simple. "No one who has lived as long as you have comes without a past, Matthew. You weren't a monk, and I don't expect you to have no regrets about who you lost along the way. How could you not have been loved before when I've loved you so much?

The startled child gathered his thoughts. I'm not entirely sure what the circumstances are, he said, but as a general rule I try to keep things simple. If I'm clear about what I want, other people have an easier time making me happy. It sounds basic, but most of the time it works. "Duck." He spoke clearly, pointing to a wooden duck.

I’m gathering Kylie thinks that all it takes to capture an image is to point and shoot. That’s what everyone thinks. But there’s a lot more to it. It’s taken me years to frame things correctly. People assume you can’t take good pictures on an iPhone, but they’re wrong. Some of my best shots are on the phone. They’re raw and simple, and most of the time no one knows you’re taking a picture. It’s much better than the thousand-dollar Nikon my dad got me for Christmas. I don’t think I’ve used it in months.

She was as simple-hearted and honest as the day was long, and so she was an easy victim. She gathered together her quack periodicals and her quack medicines, and thus armed with death, went about on her pale horse, metaphorically speaking, with "hell following after.

Too often, a company’s strategy sits on a shelf, gathering dust. A strategy that doesn’t influence critical decisions on a day-to-day basis, however, is not a strategy—it is a book report.

Thank you! But actually, I think I prefer cooking just for fun after all. The part I really like is making good food for the people I care about. The thing I have always been best at is helping the village by gathering harvests out in the forest. I always thought that it wasn't special or important enough . . . but even if it is simple it is what I like best of all, and that is what matters.

Magic doesn't sweep you away; it gathers you up into the body of the present moment so thoroughly that all your explanations fall away: the ordinary, in all its plain and simple outrageousness, begins to shine -- to become luminously, impossibly so. Every facet of the world is awake, and you within it.

He thought he was walking along a dusty road that showed white in the gathering darkness of a summer night. Whence and whither it led, and why he traveled it, he did not know, though all seemed simple and natural, as is the way in dreams; for in the Land Beyond the Bed surprises cease from troubling and the judgment is at rest.

Social psychologist Susan Fiske writes,“It is a simple principle: People pay attention to those who control their outcomes. In an effort to predict and possibly influence what is going to happen to them, people gather information about those with power.”11

Listen to a woman speak at a public gathering (if she hasn't painfully lost her wind). She doesn't "speak," she throws her trembling body forward; she lets go of herself, she flies; all of her passes into her voice, and it's with her body that she vitally sup- ports the "logic" of her speech. Her flesh speaks true. She lays herself bare. In fact, she physically materializes what she's thinking; she signifies it with her body. In a certain way she inscribes what she's saying, because she doesn't deny her drives the intractable and impassioned part they have in speaking. Her speech, even when "theoretical" or political, is never simple or linear or "objectified," generalized: she draws her story into history.

Am I so difficult to understand and so easy to misunderstand in all my intentions, plans, and friendships? Ah, we lonely ones and free spirits—it is borne home to us that in some way or other we constantly appear different from what we think. Whereas we wish for nothing more than truth and straightforwardness, we are surrounded by a net of misunderstanding, and despite our most ardent wishes we cannot help our actions being smothered in a cloud of false opinion, attempted compromises, semi-concessions, charitable silence, and erroneous interpretations. Such things gather a weight of melancholy on our brow; for we hate more than death the thought that pretence should be necessary, and such incessant chafing against these things makes us volcanic and menacing. From time to time we avenge ourselves for all our enforced concealment and compulsory self-restraint. We emerge from our cells with terrible faces, our words and deeds are then explosions, and it is not beyond the verge of possibility that we perish through ourselves. Thus dangerously do I live! It is precisely we solitary ones that require love and companions in whose presence we may be open and simple, and the eternal struggle of silence and dissimulation can cease.

What the gods are supposed to be, what the priests are commissioned to say, is not a sensational secret like what those running messengers of the Gospel had to say. Nobody else except those messengers has any Gospel; nobody else has any good news; for the simple reason that nobody else has any news. Those runners gather impetus as they run. Ages afterwards they still speak as if something had just happened. They have not lost the speed and momentum of messengers; they have hardly lost, as it were, the wild eyes of witnesses. In the Catholic Church, which is the cohort of the message, there are still those headlong acts of holiness that speak of something rapid and recent; a self-sacrifice that startles the world like a suicide. But it is not a suicide; it is not pessimistic; it is still as optimistic as St. Francis of the flowers and birds. It is newer in spirit than the newest schools of thought; and it is almost certainly on the eve of new triumphs. For these men serve a mother who seems to grow more beautiful as new generations rise up and call her blessed. We might sometimes fancy that the Church grows younger as the world grows old.

Truly I tell you that if two of you on earth agree about anything they ask for, it will be done for them by my Father in heaven. For where two or three gather in my name, there am I with them. MATTHEW

The temporary alliance between the elite and the mob rested largely on this genuine delight with which the former watched the latter destroy respectability. This could be achieved when the German steel barons were forced to deal with and to receive socially Hitler's the housepainter and self-admitted former derelict, as it could be with the crude and vulgar forgeries perpetrated by the totalitarian movements in all fields of intellectual life, insofar as they gathered all the subterranean, nonrespectable elements of European history into one consistent picture. From this viewpoint it was rather gratifying to see that Bolshevism and Nazism began even to eliminate those sources of their own ideologies which had already won some recognition in academic or other official quarters. Not Marx's dialectical materialism, but the conspiracy of 300 families; not the pompous scientificality of Gobineau and Chamberlain, but the "Protocols of the Elders of Zion"; not the traceable influence of the Catholic Church and the role played by anti-clericalism in Latin countries, but the backstairs literature about the Jesuits and the Freemasons became the inspiration for the rewriters of history. The object of the most varied and variable constructions was always to reveal history as a joke, to demonstrate a sphere of secret influences of which the visible, traceable, and known historical reality was only the outward façade erected explicitly to fool the people. To this aversion of the intellectual elite for official historiography, to its conviction that history, which was a forgery anyway, might as well be the playground of crackpots, must be added the terrible, demoralizing fascination in the possibility that gigantic lies and monstrous falsehoods can eventually be established as unquestioned facts, that man may be free to change his own past at will, and that the difference between truth and falsehood may cease to be objective and become a mere matter of power and cleverness, of pressure and infinite repetition. Not Stalin’s and Hitler's skill in the art of lying but the fact that they were able to organize the masses into a collective unit to back up their lies with impressive magnificence, exerted the fascination. Simple forgeries from the viewpoint of scholarship appeared to receive the sanction of history itself when the whole marching reality of the movements stood behind them and pretended to draw from them the necessary inspiration for action.

What matters most are the simple pleasures so abundant that we can all enjoy them...Happiness doesn't lie in the objects we gather around us. To find it, all we need to do is open our eyes.” - The Little Prince

The mind is essentially a survival machine. Attack and defense against other minds, gathering, storing, and analyzing information — this is what it is good at, but it is not at all creative. All true artists, whether they know it or not, create from a place of no-mind, from inner stillness. The mind then gives form to the creative impulse or insight. Even the great scientists have reported that their creative breakthroughs came at a time of mental quietude. The surprising result of a nationwide inquiry among America’s most eminent mathematicians, including Einstein, to find out their working methods, was that thinking “plays only a subordinate part in the brief, decisive phase of the creative act itself.”1 So I would say that the simple reason why the majority of scientists are not creative is not because they don’t know how to think but

God calls a simple shepherd boy named David who had faith and will raise up those He wills especially to shame the wise and capable. God desires a remnant of saints who will do His bidding and work no matter the cost.

Eh bien ma chère, aujourd'hui c'est très simple, vous avez devant les yeux un magnifique exemplaire d'Homo Dégénéraris, c'est-à-dire un être totalement inapte à la vie en société, décalé, saugrenu et parfaitement anachronique.

premortem. The procedure is simple: when the organization has almost come to an important decision but has not formally committed itself, Klein proposes gathering for a brief session a group of individuals who are knowledgeable about the decision. The premise of the session is a short speech: “Imagine that we are a year into the future. We implemented the plan as it now exists. The outcome was a disaster. Please take 5 to 10 minutes to write a brief history of that disaster.

Guinevere had never actually attended a Christian church service before. Merlin had no use for the Romans' castoff. But Arthur had taken to it, and Guinevere could see why. Everyone was gathered in the same large wooden building. The ceiling soared overhead. It was simple but elegant. Clean. They all sat on the same level. Everyone listened to the same prayers, performed the same actions. It was an equalizer. And it gave the people something in common with each other. Something to unify them.

How can we tell whether the rules which we "guess" at are really right if we cannot analyze the game very well? There are, roughly speaking, three ways. First, there may be situations where nature has arranged, or we arrange nature, to be simple and to have so few parts that we can predict exactly what will happen, and thus we can check how our rules work. (In one corner of the board there may be only a few chess pieces at work, and that we can figure out exactly.) A second good way to check rules is in terms of less specific rules derived from them. For example, the rule on the move of a bishop on a chessboard is that it moves only on the diagonal. One can deduce, no matter how many moves may be made, that a certain bishop will always be on a red square. So, without being able to follow the details, we can always check our idea about the bishop's motion by finding out whether it is always on a red square. Of course it will be, for a long time, until all of a sudden we find that it is on a black square (what happened of course, is that in the meantime it was captured, another pawn crossed for queening, and it turned into a bishop on a black square). That is the way it is in physics. For a long time we will have a rule that works excellently in an over-all way, even when we cannot follow the details, and then some time we may discover a new rule. From the point of view of basic physics, the most interesting phenomena are of course in the new places, the places where the rules do not work—not the places where they do work! That is the way in which we discover new rules. The third way to tell whether our ideas are right is relatively crude but prob-ably the most powerful of them all. That is, by rough approximation. While we may not be able to tell why Alekhine moves this particular piece, perhaps we can roughly understand that he is gathering his pieces around the king to protect it, more or less, since that is the sensible thing to do in the circumstances. In the same way, we can often understand nature, more or less, without being able to see what every little piece is doing, in terms of our understanding of the game.

All great world movements begin with a little knot of people who, in their individual lives, and in their relations to each other, realize the ideal that is to be...To live truth is better than to utter it. Isaiah would have prophesied in vain, had he not gathered round him a little band of disciples who lived according to his ideal...Again, what would the teachings of Jesus have amounted to had he not collected a body of disciples who made it their life-aim to put his teachings into practice? You will perhaps think I am laying out a mighty task far above your powers and aspirations. It is not so. Every great change in individual and social conditions begins small, among simple, earnest people, face to face with the facts of life. Ask yourselves seriously, 'Why should not the coming change begin with us?

The simple fact is people want help from who they want it from and chose to associate with whom they feel is best for them. You can be the only friend someone has in reality but if they're stuck on meaningless friendships with others its time that will show them, not you.

There's another wonderful Italian expression: l'arte d'arrangiarsi-the art of making something out of nothing. The art of turning a few simple ingredients into a feast,or a few gathered friends into a festival. Anyone with a talent of happiness can do this, not only the rich.

We must flatly say that one of the greatest contemporary barriers to meaningful spiritual formation in Christlikeness is overconfidence in the spiritual efficacy of “regular church services,” of whatever kind they may be. Though they are vital, they are not enough. It is that simple. Individuals and local congregations of disciples must discover and effectively implement whatever is required to bring about the inner transformations of those who have really become apprentices of Jesus and who really do gather in immersion in the Trinitarian presence. In doing so they will have put in place the principles and absolutes of the New Testament churches, and they will certainly see the corresponding fruits and effects. Jesus did not give us a plan for spiritual formation that will fail, and he has the resources to see to it that it does not.

I have learned that greatness is not often born at the head of armies or standing before large gatherings of people. I have learned that it is only rarely manifested in grandiose words or bold action and that it has little to do with position or title or authority. Rather, true greatness most often comes from small turnings within the soul, in quiet ways, in actions that the world will little note. Greatness is around us, below us. It is not often above us. We need to reach down for greatness, where the small things are at our feet. It comes in small, simple words and sublime magnanimity.

A sampler of England's hottest 'chefs' would include a mostly hairless young blond lad named Jamie Oliver, who is referred to as the Naked Chef. As best as I can comprehend, he's a really rich guy who pretends he scoots around on a Vespa, hangs out in some East End cold-water flat, and cooks green curry for his 'mates'. He's a TV chef, so few actually eat his food. I've never seen him naked. I believe the 'Naked' refers to his 'simple, straightforward, unadorned' food; though I gather that a great number of matronly housewives would like to believe otherwise. Every time I watch his show, I want to go back in time and bully him at school.

a psychologist named Solomon Asch conducted a series of now-famous experiments on the dangers of group influence. Asch gathered student volunteers into groups and had them take a vision test. He showed them a picture of three lines of varying lengths and asked questions about how the lines compared with one another: which was longer, which one matched the length of a fourth line, and so on. His questions were so simple that 95 percent of students answered every question correctly. But when Asch planted actors in the groups, and the actors confidently volunteered the same incorrect answer, the number of students who gave all correct answers plunged to 25 percent.

When, in the morning at sunrise, I go out to Walheim, and with my own hands gather in the garden the peas which are to serve for my dinner, when I sit down to shell them, and read my Homer during the intervals, and then, selecting a saucepan from the kitchen, fetch my own butter, put my mess on the fire, cover it up, and sit down to stir it as occasion requires, I figure to myself the illustrious suitors of Penelope, killing, dressing, and preparing their own oxen and swine. Nothing fills me with a more pure and genuine sense of happiness than those traits of patriarchal life which, thank Heaven! I can imitate without affectation. Happy is it, indeed, for me that my heart is capable of feeling the same simple and innocent pleasure as the peasant whose table is covered with food of his own rearing, and who not only enjoys his meal, but remembers with delight the happy days and sunny mornings when he planted it, the soft evenings when he watered it, and the pleasure he experienced in watching its daily growth.

We are gathered here, friends,” he said, “to honor lo Hoon-yera Mora-toorz tut Zamoo-cratz-ya, children dead, all dead, all murdered in war. It is customary on days like this to call such lost children men. I am unable to call them men for this simple reason: that in the same war in which lo Hoon-yera Mora-toorz tut Zamoo-cratz-ya died, my own son died. “My soul insists that I mourn not a man but a child. “I do not say that children at war do not die like men, if they have to die. To their everlasting honor and our everlasting shame, they do die like men, thus making possible the manly jubilation of patriotic holidays. “But they are murdered children all the same. “And I propose to you that if we are to pay our sincere respects to the hundred lost children of San Lorenzo, that we might best spend the day despising what killed them; which is to say, the stupidity and viciousness of all mankind. “Perhaps, when we remember wars, we should take off our clothes and paint ourselves blue and go on all fours all day long and grunt like pigs. That would surely be more appropriate than noble oratory and shows of flags and well-oiled guns. “I do not mean to be ungrateful for the fine, martial show we are about to see—and a thrilling show it really will be . . .” He looked each of us in the eye, and then he commented very softly, throwing it away, “And hooray say I for thrilling shows.” We had to strain our ears to hear what Minton said next. “But if today is really in honor of a hundred children murdered in war,” he said, “is today a day for a thrilling show? “The answer is yes, on one condition: that we, the celebrants, are working consciously and tirelessly to reduce the stupidity and viciousness of ourselves and of all mankind.

Look, isn't this beautiful? So simple. Just one stroke, and there you are. A flower, a fish, a grasshopper. Look at this duck, how angry it looks; or these mountains in the mist. And you see how he's drawn the mist? As if it were nothing, just an emptiness. And these chicks, see them? So soft you want to stroke them. Look, his ink is like down, his ink is soft...

What was shocking were the rewards my father's cousins had gathered in the intervening couple of decades. They farmed now on thousands of acres, not hundreds. They drove fancy pickup trucks, owned lakefront property and second homes. A simple Internet search offered the truth of where their riches had come from: good ol' Uncle Sam. Recently I clicked again on a database of farm subsidy payments, and found that five of my father's first cousins had been paid, all told, $3 million between 1995 and 2005 - and that on top of whatever they'd earned outright for the sale of their corn and soybeans. They worked hard, certainly. They'd saved and scrimped through the lean years. They were good and honorable yeoman, and now they'd come through to their great reward: a prime place at the trough of the welfare state. All that corn syrup guzzled down the gullets of America's overweight children, all that beef inefficiently fattened on cheap feed, all that ethanol being distilled in heartland refineries: all of it underwritten by as wasteful a government program as now exists this side of the defense industry. In the last ten years, the federal government has paid $131 million in subsidies and disaster insurance in just the county [in Minnesota] where I grew up. Corn is subsidized to keep it cheap, and the subsidies encourage overproduction, which encourages a scramble for ever more ways to use corn, and thus bigger subsidies - the perfect feedback loop of government welfare.

It should," Daigian said. "Eben is dead. Would you want to forget your pain if you lost that hulking giant of yours? Have your feelings for him cutaway like some spoiled chunk of flesh in an otherwise good roast?" Nynaeve opened her mouth but stopped. Would she? It wasn't that simple—her feelings for Lan were genuine, and not due to a bond. He was her husband, and she loved him.

But now I speculate re the ants' invisible organ of aggregate thought... if, in a city park of broad reaches, winding paths, roadways, and lakes, you can imagine seeing on a warm and sunny Sunday afternoon the random and unpredictable movement of great numbers of human beings in the same way... if you watch one person, one couple, one family, a child, you can assure yourself of the integrity of the individual will and not be able to divine what the next moment will bring. But when the masses are celebrating a beautiful day in the park in a prescribed circulation of activities, the wider lens of thought reveals nothing errant, nothing inconstant or unnatural to the occasion. And if someone acts in a mutant un-park manner, alarms go off, the unpredictable element, a purse snatcher, a gun wielder, is isolated, surrounded, ejected, carried off as waste. So that while we are individually and privately dyssynchronous, moving in different ways, for different purposes, in different directions, we may at the same time comprise, however blindly, the pulsing communicating cells of an urban over-brain. The intent of this organ is to enjoy an afternoon in the park, as each of us street-grimy urbanites loves to do. In the backs of our minds when we gather for such days, do we know this? How much of our desire to use the park depends on the desires of others to do the same? How much of the idea of a park is in the genetic invitation on nice days to reflect our massive neuromorphology? There is no central control mechanism telling us when and how to use the park. That is up to us. But when we do, our behavior there is reflective, we can see more of who we are because of the open space accorded to us, and it is possible that it takes such open space to realize in simple form the ordinary identity we have as one multicellular culture of thought that is always there, even when, in the comparative blindness of our personal selfhood, we are flowing through the streets at night or riding under them, simultaneously, as synaptic impulses in the metropolitan brain. Is this a stretch? But think of the contingent human mind, how fast it snaps onto the given subject, how easily it is introduced to an idea, an image that it had not dreamt of thinking of a millisecond before... Think of how the first line of a story yokes the mind into a place, a time, in the time it takes to read it. How you can turn on the radio and suddenly be in the news, and hear it and know it as your own mind's possession in the moment's firing of a neuron. How when you hear a familiar song your mind adopts its attitudinal response to life before the end of the first bar. How the opening credits of a movie provide the parameters of your emotional life for its ensuing two hours... How all experience is instantaneous and instantaneously felt, in the nature of ordinary mind-filling revelation. The permeable mind, contingently disposed for invasion, can be totally overrun and occupied by all the characteristics of the world, by everything that is the case, and by the thoughts and propositions of all other minds considering everything that is the case... as instantly and involuntarily as the eye fills with the objects that pass into its line of vision.

I Love You" I love you... and you move the time of my life without hours. I love you in the pallid streams that travel in the night, and never finish conveying stars to the sea. I love you in that morning unpinned from the flight of centuries that fled its white ship to the water without waves where your voice and my song sadly swam. I love you in the pain without tears that tell so many nights the dream has gathered: in the sky inverted in my pupils to look at you cosmically; in the hollow voice of my noise of centuries crumbling. I love you (scream of white night) in the insomniac thoughts where in birds my spirit has returned. I love you... My love lightly escapes from expressions and routes, and goes breaking the shadows and reaching your image from the innocent point where I am grass and birdsong.

Between 1951 and 1956, just as Osborn was promoting the power of group brainstorming, a psychologist named Solomon Asch conducted a series of now-famous experiments on the dangers of group influence. Asch gathered student volunteers into groups and had them take a vision test. He showed them a picture of three lines of varying lengths and asked questions about how the lines compared with one another: which was longer, which one matched the length of a fourth line, and so on. His questions were so simple that 95 percent of students answered every question correctly. But when Asch planted actors in the groups, and the actors confidently volunteered the same incorrect answer, the number of students who gave all correct answers plunged to 25 percent. That is, a staggering 75 percent of the participants went along with the group’s wrong answer to at least one question.

The rake himself lived up to Amy’s expectations, however, when he came out to greet his guests. Tall, dark, handsome, and dressed with devastating informality in an open-necked shirt, sleeves rolled up to expose his arms like a laborer. No one could fair to be aware of a lithe body beneath the slight amount of clothing, and there was a wicked gleam in his eye even if he was supposed to have been tamed by matrimony. Amy found it difficult to believe that the very ordinary woman by his side had achieved such a miracle. Lady Templemore was short and her gown was a simple green muslin. Her face was close to plain and her brown hair was gathered into a simple knot at the back. But then she smiled at her guests and was beautiful. When she turned to her husband with a comment, she was dazzling, and the look in his eye showed he was tamed indeed, if devotion so heated could be called tame at all.

Remember how those who bent on denying the truth plotted against you to imprison you or kill you or expel you: they schemed—but God also schemed. God is the best of schemers. 31 Whenever Our revelations are recited to them, they say, ‘We have heard them. If we wished, we could produce the like. They are nothing but the fables of the ancients.’ 32 They also said, ‘God, if this really is the truth from You, then rain down upon us stones from heaven, or send us some other painful punishment.’ 33 But God would not punish them while you [Prophet] were in their midst, nor would He punish them so long as they sought forgiveness. 34 Yet why should God not punish them when they debar people from the Sacred Mosque, although they are not its guardians? Its rightful guardians are those who fear God, though most of them do not realize it. 35 Their prayers at the Sacred House are nothing but whistling and clapping of hands. ‘So taste the punishment because of your denial.’ 36 Those who are bent on denying the truth are spending their wealth in debarring others from the path of God. They will continue to spend it in this way till, in the end, this spending will become a source of intense regret for them, and then they will be overcome. And those who denied the truth will be gathered together in Hell. 37 So that God may separate the bad from the good, He will heap the wicked one upon another and then cast them into Hell. These will surely be the losers. 38 Tell those who are bent on denying the truth that if they desist, their past shall be forgiven, but if they persist in sin, they have an example in the fate of those who went before.b 39 Fight them until there is no more [religious] persecution,c and religion belongs wholly to God: if they desist, then surely God is watchful of what they do, 40 but if they turn away, know that God is your Protector; the Best of Protectors and the Best of Helpers!

No, please don’t apologize.” She smiled, warmth spreading through her breast as she gathered her courage. Maybe this was the time. “I wanted the kiss just as much as you. As a matter of—” “I’m engaged.” “What?” Anna recoiled as if he had struck her. “I’m engaged to be married.” Edward grimaced as if in self-disgust or possibly pain. She stood frozen, struggling to comprehend the simple words. A numbness seeped throughout her body, driving out the warmth as if it had never been.

In addition to the cases that might be defined as defending “Everyman,” Joe began representing struggle comrades as early as 1954 when Walter Sisulu was detained for breaking his banning orders. Sisulu had attended a meeting in the Orange Free State that the ANC tried to disguise as a simple luncheon. He was convicted on a unique charge: “Attending a gathering in order to partake of, or be present while others partake of, refreshment in the nature of tea and/or edibles and/or a meal.”111

He labels his proposal the premortem. The procedure is simple: when the organization has almost come to an important decision but has not formally committed itself, Klein proposes gathering for a brief session a group of individuals who are knowledgeable about the decision. The premise of the session is a short speech: “Imagine that we are a year into the future. We implemented the plan as it now exists. The outcome was a disaster. Please take 5 to 10 minutes to write a brief history of that disaster.

From what I’ve gathered during the time I could stomach listening to your omegas exaggerate every good thing about you, Violet is going tonight to try to talk Arion into some deal with real peace between you two. It’s cute how she thinks life is simply that simple. The omegas adore her just for trying to give it a shot.” He flicks an orange peel away after he licks it clean like he’s the wolf. “The only good part of all this is that I now know you’ll never again get laid by those wolves, no matter how much they praise you to Violet. They’ve not just picked out a girlfriend; they’ve picked you out a mate.” I glare at him, and he just grins, never meeting my eyes. “Too bad I’m way out ahead of you,” he adds. “I’d say Vance is winning, if this is a sprint instead of a marathon,” I tell him, still not even sure if I actually want her or if I just want her long enough to piss them all off. “Vance lucked into his moment and failed to follow-through with charming stalkery. She’s leaving a window open for me at night now.” I roll my eyes as I start heading toward the omega wing.

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations. The stretch of Hudson Street where I live is each day the scene of an intricate sidewalk ballet. I make my own first entrance into it a little after eight when I put out my garbage gcan, surely a prosaic occupation, but I enjoy my part, my little clang, as the junior droves of junior high school students walk by the center of the stage dropping candy wrapper. (How do they eat so much candy so early in the morning?) While I sweep up the wrappers I watch the other rituals of the morning: Mr Halpert unlocking the laundry's handcart from its mooring to a cellar door, Joe Cornacchia's son-in-law stacking out the empty crates from the delicatessen, the barber bringing out his sidewalk folding chair, Mr. Goldstein arranging the coils of wire which proclaim the hardware store is open, the wife of the tenement's super intendent depositing her chunky three-year-old with a toy mandolin on the stoop, the vantage point from which he is learning English his mother cannot speak. Now the primary childrren, heading for St. Luke's, dribble through the south; the children from St. Veronica\s cross, heading to the west, and the children from P.S 41, heading toward the east. Two new entrances are made from the wings: well-dressed and even elegant women and men with brief cases emerge from doorways and side streets. Most of these are heading for the bus and subways, but some hover on the curbs, stopping taxis which have miraculously appeared at the right moment, for the taxis are part of a wider morning ritual: having dropped passengers from midtown in the downtown financial district, they are now bringing downtowners up tow midtown. Simultaneously, numbers of women in housedresses have emerged and as they crisscross with one another they pause for quick conversations that sound with laughter or joint indignation, never, it seems, anything in between. It is time for me to hurry to work too, and I exchange my ritual farewell with Mr. Lofaro, the short, thick bodied, white-aproned fruit man who stands outside his doorway a little up the street, his arms folded, his feet planted, looking solid as the earth itself. We nod; we each glance quickly up and down the street, then look back at eachother and smile. We have done this many a morning for more than ten years, and we both know what it means: all is well. The heart of the day ballet I seldom see, because part off the nature of it is that working people who live there, like me, are mostly gone, filling the roles of strangers on other sidewalks. But from days off, I know enough to know that it becomes more and more intricate. Longshoremen who are not working that day gather at the White Horse or the Ideal or the International for beer and conversation. The executives and business lunchers from the industries just to the west throng the Dorgene restaurant and the Lion's Head coffee house; meat market workers and communication scientists fill the bakery lunchroom.

You know those particular stand out beauties you see once in a blue moon walking by themselves down the high street on a Saturday afternoon or sitting on a park bench all alone during their lunch break in the middle of summer, who immediately catch your eye, looking utterly bored out of their minds and just begging for some single handsome stranger to come and distract them away for twenty minutes or so from their mundane and repetitive daily worlds. That special girl who right away tugged so hard on your heart strings that your blood turned to ice and your soul melted to its very core because you knew she was completely your type without even having spoken to her. All you had to go on was a gut feeling and that special crazy something about her that spoke to every inch of your fibre and being and said this girl is the one for you, my friend, if you would only step up to the damn plate, put all your fears of public rejection, humiliation and inhibitions behind you and gather the courage, will power and determination to go and get her. That rare, radiant and beautiful Angel who caught a glimpse of you, too, and smiled back at you in turn while you were within their proximity but, alas, you had absolutely nothing to say to them in that moment. Nothing. No simple magic words, no charming chat up line, just a blank frozen mind and a stuttering tongue. But in reality, just to say one word, utter one stupid, tiny, silly little insignificant syllable would surely have been a million times better than saying nothing at all and living a life full of regret of not acting in the moment. And then poof, just like that, she's gone forever, out of sight, but never out of your mind.

My mom's Busy Day Cake," Nellie said, lifting the carrier slightly. "With lemon frosting and some violets from the garden I sugared." Her mother had often made the cake for social gatherings, telling Nellie everyone appreciated a simple cake. "It's only when you try to get too fancy do you find trouble," Elsie was fond of saying, letting Nellie lick the buttercream icing from the beaters as she did. Some might consider sugaring flowers "too fancy," but not Elsie Swann- every cake she made carried some sort of beautiful flower or herb from her garden, whether it was candied rose petals or pansies, or fresh mint or lavender sugar. Elsie, a firm believer in the language of flowers, spent much time carefully matching her gifted blooms and plants to their recipients. Gardenia revealed a secret love; white hyacinth, a good choice for those who needed prayers; peony celebrated a happy marriage and home; chamomile provided patience; and a vibrant bunch of fresh basil brought with it good wishes. Violets showcased admiration- something Nellie did not have for the exhausting Kitty Goldman but certainly did for the simple deliciousness of her mother's Busy Day Cake.

The deafening crowd echoed through the pale stone corridors of the royal castle of Orynth. They were chanting her name, almost wailing it. Aelin. A two-beat pulse that sounded through each step she made up the darkened stairwell. Goldryn was heavy at her back, its ruby smoldering in the light of the sun trickling from the landing above. Her tunic was beautiful yet simple, though her steel gauntlets—armed with hidden blades—were as ornate as they were deadly. She reached the landing and stalked down it, past the towering, muscled warriors who lurked in the shadows just beyond the open archway. Not just warriors—her warriors. Her court. Aedion was there, and a few others whose faces were obscured by shadow, but their teeth gleamed faintly as they gave her feral grins. A court to change the world. The chanting increased, and the amulet bounced between her breasts with each step. She kept her eyes ahead, a half smile on her face as she emerged at last onto the balcony and the cries grew frantic, as overpowering as the frenzied crowd outside the palace, in the streets, thousands gathered and chanting her name. In the courtyard, young priestesses of Mala danced to each pulse of her name, worshipping, fanatic. With this power—with the keys she’d attained—what she had created for them, the armies she had made to drive out their enemies, the crops she had grown, the shadows she had chased away … these things were nothing short of a miracle. She was more than human, more than queen. Aelin. Beloved. Immortal. Blessed. Aelin. Aelin of the Wildfire. Aelin Fireheart. Aelin Light-Bringer. Aelin. She raised her arms, tipping back her head to the sunlight, and their cries made the entirety of the White Palace tremble. On her brow, a mark—the sacred mark of Brannon’s line—glowed blue. She smiled at the crowd, at her people, at her world, so ripe for the taking.

I always feel driven to write. Why? It’s simple, really. In order for me to think about something, I have to first put it into writing. It’s been that way since I was little. When I didn’t understand something, I gathered up the words scattered at my feet, and lined them up into sentences. If that didn’t help, I’d scatter them again, rearrange them in a different order. Repeat that a number of times, and I was able to think about things like most people. Writing for me was never difficult. Other children gathered pretty stones or acorns, and I wrote. As naturally as breathing, I’d scribble down one sentence after another. And I’d think.

From time to time. You do not count your steps any more. For the simple reason they number each day the same. Average day in day out the same. The way being always the same. You keep count of the days and every tenth night multiply. And add. Your father's shade is not with you any more. It fell out long ago. You do not feel your footfalls any more. Unhearing unseeing you go your way. Day after day. The same way. As if there were no other any more. For you there is no other any more. You used never to halt except to make your reckoning. So as to plod from nought anew. This need removed as we have seen there is none in theory to halt any more. Save perhaps a moment at the outermost point. To gather yourself together for the return. And yet you do. As never before.

I feels evil myself when I sees a white cop talking smart to a colored woman, like I did the other day. A middle-aged brownskin lady had run through a red light on Lenox Avenue by accident, and this cop were glaring at her as if she had committed some kind of major crime. He was asking her what did she think the streets was for, to use for a speedway--as if twenty miles an hour were speeding. So I says to the cop, 'Would you talk that way to your mama?' "He ignored me. And as good luck would have it, he did not know I had put him in the dozens. Bu that time quite a crowd had gathered around. When he saw all them black faces, he lowered his voice, in fact shut up altogether, and just wrote that old lady a ticket, since he did not see any colored cops nearby to call to protect him.

Practice Good Listening The most important element of good listening is simple: You have to want to understand the other person’s point of view. Listening is not about agreeing, or defending. It’s not about how often you nod your head in the conversation, how many times you recap what the person said, or how many affirmations you give to the other person. Those are techniques to help you become a better listener, but they are not listening in themselves. The fundamental purpose of listening is to gather information about the other person, to understand where he’s coming from, how she views a situation, or what he values. If you sit quietly and let others do the talking, you can have an excellent opportunity to learn, to gather information. And that can be very powerful—in several ways.

To my soul: Are you ever going to achieve goodness? Ever going to be simple, whole, and naked—as plain to see as the body that contains you? Know what an affectionate and loving disposition would feel like? Ever be fulfilled, ever stop desiring—lusting and longing for people and things to enjoy? Or for more time to enjoy them? Or for some other place or country—“a more temperate clime”? Or for people easier to get along with. And instead be satisfied with what you have, and accept the present—all of it. And convince yourself that everything is the gift of the gods, that things are good and always will be, whatever they decide and have in store for the preservation of that perfect entity—good and just and beautiful, creating all things, connecting and embracing them, and gathering in their separated fragments to create more like them.

There are only two states of polarization available to electrons, so in an atom with three protons in the nucleus exchanging photons with three electrons-a condition called a lithium atom-the third electron is farther away from the nucleus than the other two (which have used up the nearest available space), and exchanges fewer photons. This causes the electron to easily break away from its own nucleus under the influence of photons from other atoms. A large number of such atoms close together easily lose their individual third electrons to form a sea of electrons swimming around from atom to atom. This sea of electrons reacts to any small electrical force (photons), generating a current of electrons-I am describing lithium metal conducting electricity. Hydrogen and helium atoms do not lose their electrons to other atoms. They are "insulators." All the atoms-more than one hundred different kinds-are made up of a certain number of protons exchanging photons with the same number of electrons. The patterns in which they gather are complicated and offer an enormous variety of properties: some are metals, some are insulators, some are gases, others are crystals; there are soft things, hard things, colored things, and transparent things-a terrific cornucopia of variety and excitement that comes from the exclusion principle and the repetition again and again and again of the three very simple actions P(A to B), E(A to B), and j. (If the electrons in the world were unpolarized, all the atoms would have very similar properties: the electrons would all cluster together, close to the nucleus of their own atom, and would not be easily attracted to other atoms to make chemical reactions.)

While advertising was once used primarily to create a sale or enhance an image, it must now be used to create awareness about Web content. • While SEO was at one time primarily a function of optimizing a Web site, it must now be a function of optimizing brand assets across social media. • While lead generation used to consist of broadcasting messages, it must now rely heavily on being found in the right place at the right time. • While lead conversion in the past often consisted of multiple sales calls to supply information, it must now supplement Web information gathering with value delivery. • While referrals used to be a simple matter of passing a name, they now rely heavily on an organization’s online reputation, ratings, and reviews. • While physical store location has always mattered, online location for the local business has become a life-and-death matter.

All Europe contributed to the making of Kurtz; and by and by I learned that, most appropriately, the International Society for the Suppression of Savage Customs had entrusted him with the making of a report, for its future guidance. And he had written it, too. I've seen it. I've read it. It was eloquent, vibrating with eloquence, but too high-strung, I think. Seventeen pages of close writing he had found time for! But this must have been before his — let us say — nerves, went wrong, and caused him to preside at certain midnight dances ending with unspeakable rites, which — as far as I reluctantly gathered from what I heard at various times — were offered up to him — do you understand? — to Mr. Kurtz himself. But it was a beautiful piece of writing. The opening paragraph, however, in the light of later information, strikes me now as ominous. He began with the argument that we whites, from the point of development we had arrived at, 'must necessarily appear to them [savages] in the nature of supernatural beings — we approach them with the might of a deity,' and so on, and so on. 'By the simple exercise of our will we can exert a power for good practically unbounded,' etc., etc. From that point he soared and took me with him. The peroration was magnificent, though difficult to remember, you know. It gave me the notion of an exotic Immensity ruled by an august Benevolence. It made me tingle with enthusiasm. This was the unbounded power of eloquence — of words — of burning noble words. There were no practical hints to interrupt the magic current of phrases, unless a kind of note at the foot of the last page, scrawled evidently much later, in an unsteady hand, may be regarded as the exposition of a method. It was very simple, and at the end of that moving appeal to every altruistic sentiment it blazed at you, luminous and terrifying, like a flash of lightning in a serene sky: 'Exterminate all the brutes!

We are here this afternoon to mourn the passing of two good friends, Terrence Dace and Felix Beider. They were homeless. Their ways were not those we most desire for ourselves, but that didn’t make them wrong. We seem determined to save the homeless, to fix them, to change them into something other than what they are. We want them to be like us, but they are not. The homeless do not want our pity, nor do they deserve our scorn. Our judgments about them, for good or for ill, negate their right to live as they please. Both the urge to rescue and the need to condemn fail to take into account the concept of their personal liberty, which they may exercise as they see fit as long as their actions fall within the law. The homeless are not lesser mortals. For Terrence and Felix, their battles were within and their victories hard-won. I think of these two men as soldiers of the poor, part of an army of the disaffiliated. The homeless have established a nation within a nation, but we are not at war. Why should we not coexist in peace when we may be in greater need of salvation than they? This is what the homeless long for: respect, freedom from hunger, shelter from the elements, safety, the companionship of the like-minded. They want to live without fear. They want to enjoy the probity of the open air without the risk of bodily harm. They want to be warm. They want the comfort of a clean bed when they are ill, relief from pain, a hand offered in friendship. Ordinary conversation. Simple needs. Why are their choices so hard for us to accept? What you see before you is their home. This is their dwelling place. This grass, this sunlight, these palms, this mighty ocean, the moon, the stars, the clouds overhead though they sometimes harbor rain. Under this canopy they have staked out a life for themselves. For Terrence and for Felix, this is also the wide bridge over which they passed from life into death. Their graves will be unmarked but that does not mean they are forgotten. The Earth remembers them, even as it gathers them tenderly into its

I go straight toward the last place where I felt safe: Tobias’s small apartment. The second I reach the door, I feel calmer. The door is not completely closed. I nudge it open with my foot. He isn’t there, but I don’t leave. I sit on his bed and gather the quilt in my arms, burying my face in the fabric and taking deep breaths of it through my nose. The smell it used to have is almost gone, it’s been so long since he slept on it. The door opens and Tobias slips in. My arms go limp, and the quilt falls into my lap. How will I explain my presence here? I’m supposed to be angry with him. He doesn’t scowl, but his mouth is so tense that I know he’s angry with me. “Don’t be an idiot,” he says. “An idiot?” “You were lying. You said you wouldn’t go to Erudite, and you were lying, and going to Erudite would make you an idiot. So don’t.” I set the blanket down and get up. “Don’t try to make this simple,” I say. “It’s not. You know as well as I do that this is the right thing to do.” “You choose this moment to act like the Abnegation?” His voice fills the room and makes fear prickle in my chest. His anger seems too sudden. Too strange. “All that time you spent insisting that you were too selfish for them, and now, when your life is on the line, you’ve got to be a hero? What’s wrong with you?” “What’s wrong with you? People died. They walked right off the edge of a building! And I can stop it from happening again!” “You’re too important to just…die.” He shakes his head. He won’t even look at me--his eyes keep shifting across my face, to the wall behind me or the ceiling above me, to everything but me. I am too stunned to be angry. “I’m not important. Everyone will do just fine without me,” I say. “Who cares about everyone? What about me?” He lowers his head into his hand, covering his eyes. His fingers are trembling. Then he crosses the room in two long strides and touches his lips to mine. Their gentle pressure erases the past few months, and I am the girl who sat on the rocks next to the chasm, with river spray on her ankles, and kissed him for the first time. I am the girl who grabbed his hand in the hallway just because I wanted to.

A second reason why it is hard to choose what is essential in the moment is as simple as an innate fear of social awkwardness. The fact is, we as humans are wired to want to get along with others. After all, thousands of years ago when we all lived in tribes of hunter gatherers, our survival depended on it. And while conforming to what people in a group expect of us – what psychologists call normative conformity – is no longer a matter of life and death, the desire is still deeply ingrained in us.7 This is why, whether it’s an old friend who invites you to dinner or a boss who asks you to take on an important and high-profile project, or a neighbour who begs you to help with the school cake sale, the very thought of saying no literally brings us physical discomfort. We feel guilty. We don’t want to let someone down. We are worried about damaging the relationship. But these emotions muddle our clarity. They distract us from the reality of the fact that either we can say no and regret it for a few minutes, or we can say yes and regret it for days, weeks, months, or even years.

I will conclude this work with stating in what light religion appears to me. If we suppose a large family of children, who, on any particular day, or particular circumstance, made it a custom to present to their parents some token of their affection and gratitude, each of them would make a different offering, and most probably in a different manner. Some would pay their congratulations in themes of verse and prose, by some little devices, as their genius dictated, or according to what they thought would please; and, perhaps, the least of all, not able to do any of those things, would ramble into the garden, or the field, and gather what it thought the prettiest flower it could find, though, perhaps, it might be but a simple weed. The parent would be more gratified by such a variety, than if the whole of them had acted on a concerted plan, and each had made exactly the same offering. This would have the cold appearance of contrivance, or the harsh one of control. But of all unwelcome things, nothing could more afflict the parent than to know, that the whole of them had afterwards gotten together by the ears, boys and girls, fighting, scratching, reviling, and abusing each other about which was the best or the worst present. Why may we not suppose, that the great Father of all is pleased with variety of devotion; and that the greatest offence we can act, is that by which we seek to torment and render each other miserable? For my own part, I am fully satisfied that what I am now doing, with an endeavour to conciliate mankind, to render their condition happy, to unite nations that have hitherto been enemies, and to extirpate the horrid practice of war, and break the chains of slavery and oppression is acceptable in his sight, and being the best service I can perform, I act it cheerfully. I do not believe that any two men, on what are called doctrinal points, think alike who think at all. It is only those who have not thought that appear to agree… As to what are called national religions, we may, with as much propriety, talk of national Gods. It is either political craft or the remains of the Pagan system, when every nation had its separate and particular deity…

There once was a female snake that roamed around a small village in the countryside of Egypt. She was commonly seen by villagers with her small baby as they grazed around the trees. One day, several men noticed the mother snake was searching back and forth throughout the village in a frenzy — without her young. Apparently, her baby had slithered off on its own to play while she was out looking for food. Yet the mother snake went on looking for her baby for days because it still hadn't returned back to her. So one day, one of the elder women in the village caught sight of the big snake climbing on top of their water supply — an open clay jug harvesting all the village's water. The snake latched its teeth on the big jug's opening and sprayed its venom into it. The woman who witnessed the event was mentally handicapped, so when she went to warn the other villagers, nobody really understood what she was saying. And when she approached the jug to try to knock it over, she was reprimanded by her two brothers and they locked her away in her room. Then early the next day, the mother snake returned to the village after a long evening searching for her baby. The children villagers quickly surrounded her while clapping and singing because she had finally found her baby. And as the mother snake watched the children rejoice in the reunion with her child, she suddenly took off straight for the water supply — leaving behind her baby with the villagers' children. Before an old man could gather some water to make some tea, she hissed in his direction, forcing him to step back as she immediately wrapped herself around the jug and squeezed it super hard. When the jug broke burst into a hundred fragments, she slithered away to gather her child and return to the safety of her hole. Many people reading this true story may not understand that the same feelings we are capable of having, snakes have too. Thinking the villagers killed her baby, the mother snake sought out revenge by poisoning the water to destroy those she thought had hurt her child. But when she found her baby and saw the villagers' children, her guilt and protective instincts urged her to save them before other mothers would be forced to experience the pain and grief of losing a child. Animals have hearts and minds too. They are capable of love, hatred, jealousy, revenge, hunger, fear, joy, and caring for their own and others. We look at animals as if they are inferior because they are savage and not civilized, but in truth, we are the ones who are not being civil by drawing a thick line between us and them — us and nature. A wild animal's life is very straightforward. They spend their time searching and gathering food, mating, building homes, and meditating and playing with their loved ones. They enjoy the simplicity of life without any of our technological gadgetry, materialism, mass consumption, wastefulness, superficiality, mindless wars, excessive greed and hatred. While we get excited by the vibrations coming from our TV sets, headphones and car stereos, they get stimulated by the vibrations of nature. So, just because animals may lack the sophisticated minds to create the technology we do or make brick homes and highways like us, does not mean their connections to the etheric world isn't more sophisticated than anything we could ever imagine. That means they are more spiritual, reflective, cosmic, and tuned into alternate universes beyond what our eyes can see. So in other words, animals are more advanced than us. They have the simple beauty we lack and the spiritual contentment we may never achieve.

You may, for instance, inquire of a popular preacher, or any one else, who denounces his countrymen as "pagan" (as speakers, and even Bishops, at religious gatherings have been known to do) what, exactly, he means by this word, and you will find that he means irreligious, and is apparently oblivious of the fact that pagans were and are, in their village simplicity, the most religious persons who have ever flourished, having more gods to the square mile then the Christian or any other Church has ever possessed or desired, and paying these gods more devout and more earnest devotion than you will meet even among Anglo-Catholics in congress. To be pagan may not be very intelligent; it is rustic and superstitious, but it is at least religious. Yet you will hear the word "pagan" flung loosely about for "irreligious", or sometimes as meaning joyous, material and comfort-loving, whereas the simple pagans walked the earth full of what is called holy awe and that mystic faith in unseen powers which is the antithesis of materialism, and gloomy with apprehension of the visitations of their horrid and vindictive gods; and, though no doubt, like all men, they loved comfort, they only obtained, just as we do, as much of that as they could afford.

For one moment, she stood stock-still, drinking in the simple beauty of the marble fountain, the base of its pedestal wreathed in delicate fronds, that stood, glowing lambently in the soft white light, in the center of a small, secluded, fern-shrouded clearing. Water poured steadily from the pitcher of the partially clad maiden frozen forever in her task of filling the wide, scroll-lipped basin. The area had clearly been designed to provide the lady of the house with a private, refreshing, calming retreat in which to embroider, or simply rest and gather thoughts. In the moonlit night, surrounded by mysterious shadow and steeped in a silence rendered only more intense by the distant sighing of music and the silvery tinkle of the water, it was a hauntingly magical place. For three heartbeats, the magic held Patience immobile. Then, through the fine silk of her gown, she felt the heat of Vane's body. He did not touch her, but that heat, and the flaring awareness that raced through her, had her quickly stepping forward. Hauling in a desperate breath, she gestured to the fountain. "It's lovely." "Hmm," came from close behind. Too close behind. Patience found herself heading for a stone bench, shaded by a canopy of palms. Stifling a gasp, she veered away, toward the fountain.

Knowledgeable observers report that dating has nearly disappeared from college campuses and among young adults generally. It has been replaced by something called “hanging out.” You young people apparently know what this is, but I will describe it for the benefit of those of us who are middle-aged or older and otherwise uninformed. Hanging out consists of numbers of young men and young women joining together in some group activity. It is very different from dating. For the benefit of some of you who are not middle-aged or older, I also may need to describe what dating is. Unlike hanging out, dating is not a team sport. Dating is pairing off to experience the kind of one-on-one association and temporary commitment that can lead to marriage in some rare and treasured cases. . . . All of this made dating more difficult. And the more elaborate and expensive the date, the fewer the dates. As dates become fewer and more elaborate, this seems to create an expectation that a date implies seriousness or continuing commitment. That expectation discourages dating even more. . . . Simple and more frequent dates allow both men and women to “shop around” in a way that allows extensive evaluation of the prospects. The old-fashioned date was a wonderful way to get acquainted with a member of the opposite sex. It encouraged conversation. It allowed you to see how you treat others and how you are treated in a one-on-one situation. It gave opportunities to learn how to initiate and sustain a mature relationship. None of that happens in hanging out. My single brothers and sisters, follow the simple dating pattern and you don’t need to do your looking through Internet chat rooms or dating services—two alternatives that can be very dangerous or at least unnecessary or ineffective. . . . Men, if you have returned from your mission and you are still following the boy-girl patterns you were counseled to follow when you were 15, it is time for you to grow up. Gather your courage and look for someone to pair off with. Start with a variety of dates with a variety of young women, and when that phase yields a good prospect, proceed to courtship. It’s marriage time. That is what the Lord intends for His young adult sons and daughters. Men have the initiative, and you men should get on with it. If you don’t know what a date is, perhaps this definition will help. I heard it from my 18-year-old granddaughter. A “date” must pass the test of three p’s: (1) planned ahead, (2) paid for, and (3) paired off. Young women, resist too much hanging out, and encourage dates that are simple, inexpensive, and frequent. Don’t make it easy for young men to hang out in a setting where you women provide the food. Don’t subsidize freeloaders. An occasional group activity is OK, but when you see men who make hanging out their primary interaction with the opposite sex, I think you should lock the pantry and bolt the front door. If you do this, you should also hang up a sign, “Will open for individual dates,” or something like that. And, young women, please make it easier for these shy males to ask for a simple, inexpensive date. Part of making it easier is to avoid implying that a date is something very serious. If we are to persuade young men to ask for dates more frequently, we must establish a mutual expectation that to go on a date is not to imply a continuing commitment. Finally, young women, if you turn down a date, be kind. Otherwise you may crush a nervous and shy questioner and destroy him as a potential dater, and that could hurt some other sister. My single young friends, we counsel you to channel your associations with the opposite sex into dating patterns that have the potential to mature into marriage, not hanging-out patterns that only have the prospect to mature into team sports like touch football. Marriage is not a group activity—at least, not until the children come along in goodly numbers.

The historian Michael Walzer has argued that modern revolution was a task for the kind of ascetic, single-minded, self-denying personality that Calvinism sought to inculcate, and certainly some of the successful revolutionaries of the West would seem to fill the bill. As we have seen, the English revolutionary leader Oliver Cromwell, a Calvinist himself, railed perpetually against the festive inclinations of his troops. The Jacobin leader Robespierre despised disorderly gatherings, including “any group in which there is a tumult”—a hard thing to avoid during the French Revolution, one might think.73 His fellow revolutionary Louis de Saint-Just described the ideal “revolutionary man” in terms that would have been acceptable to any Puritan: “inflexible, but sensible; he is frugal; he is simple … honorable, he is sober, but not mawkish.”74 Lenin inveighed against “slovenliness … carelessness, untidiness, unpunctuality” as well as “dissoluteness in sexual life,”75 seeing himself as a “manager” and “controller” as well as a leader.76 For men like Robespierre and Lenin, the central revolutionary rite was the meeting—experienced in a sitting position, requiring no form of participation other than an occasional speech, and conducted according to strict rules of procedure. Dancing, singing, trances—these could only be distractions from the weighty business at hand.

Shall we always study to obtain more of these things, and not sometimes to be content with less? Shall the respectable citizen thus gravely teach, by precept and example, the necessity of the young man’s providing a certain number of superfluous glow-shoes, and umbrellas, and empty guest chambers for empty guests, before he dies? Why should not our furniture be as simple as the Arab’s or the Indian’s? When I think of the benefactors of the race, whom we have apotheosized as messengers from heaven, bearers of divine gifts to man, I do not see in my mind any retinue at their heels, any carload of fashionable furniture. Or what if I were to allow—would it not be a singular allowance?—that our furniture should be more complex than the Arab’s, in proportion as we are morally and intellectually his superiors! At present our houses are cluttered and defiled with it, and a good housewife would sweep out the greater part into the dust hole, and not leave her morning’s work undone. Morning work! By the blushes of Aurora and the music of Memnon, what should be man’s morning work in this world? I had three pieces of limestone on my desk, but I was terrified to find that they required to be dusted daily, when the furniture of my mind was all undusted still, and threw them out the window in disgust. How, then, could I have a furnished house? I would rather sit in the open air, for no dust gathers on the grass, unless where man has broken ground.

Unfortunately, we live in an era where once a person learns a bit of the Arabic language and memorizes the translation of the Qur’an, he thinks he has the right to make his own opinions regarding the Qur’an. The Blessed Prophet s said, “Whosoever explains the Qur’an from his own opinion is wrong even if he is right.” Modernists generally ignore the opinions and exegesis of the pious predecessors [al-salaf al-salihun] issuing fatwas that are based on their own whims. In our time, the modernist desires to embody all the greatest attributes in every field. If he can write simple Arabic, articulate himself in his native language, or deliver impromptu speeches, he sees himself the teacher of Junaid and Shiblõ in Taüawwuf and also a mujtahid in fiqh (Islamic jurisprudence). He introduces new ideas in the exegesis of the Qur’an without concern for the opinions of the pious predecessors or that his opinions contradict the aúódõth of the Blessed Prophet (PBUH).He is whimsical in matters of Dõn. He states his heart’s desire no matter how much it contradicts the Qur’an and the Sunna. Despite this, no one discredits him, protests his incompetence, or shows him his deviation. If one gathers the courage to say, “This is against the teachings of the pious predecessors,” he is immediately branded a sycophant of the pious predecessors. He is condemned as ultra-orthodox, anti-intellectual, and someone not attuned to the modern world. Conversely, if a person rejects the explanations of the pious predecessors and lays out his own views on matters of Din he is looked upon as an authority [muúaqqiq] in the Din.

In the EPJ results, there were two statistically distinguishable groups of experts. The first failed to do better than random guessing, and in their longer-range forecasts even managed to lose to the chimp. The second group beat the chimp, though not by a wide margin, and they still had plenty of reason to be humble. Indeed, they only barely beat simple algorithms like “always predict no change” or “predict the recent rate of change.” Still, however modest their foresight was, they had some. So why did one group do better than the other? It wasn’t whether they had PhDs or access to classified information. Nor was it what they thought—whether they were liberals or conservatives, optimists or pessimists. The critical factor was how they thought. One group tended to organize their thinking around Big Ideas, although they didn’t agree on which Big Ideas were true or false. Some were environmental doomsters (“We’re running out of everything”); others were cornucopian boomsters (“We can find cost-effective substitutes for everything”). Some were socialists (who favored state control of the commanding heights of the economy); others were free-market fundamentalists (who wanted to minimize regulation). As ideologically diverse as they were, they were united by the fact that their thinking was so ideological. They sought to squeeze complex problems into the preferred cause-effect templates and treated what did not fit as irrelevant distractions. Allergic to wishy-washy answers, they kept pushing their analyses to the limit (and then some), using terms like “furthermore” and “moreover” while piling up reasons why they were right and others wrong. As a result, they were unusually confident and likelier to declare things “impossible” or “certain.” Committed to their conclusions, they were reluctant to change their minds even when their predictions clearly failed. They would tell us, “Just wait.” The other group consisted of more pragmatic experts who drew on many analytical tools, with the choice of tool hinging on the particular problem they faced. These experts gathered as much information from as many sources as they could. When thinking, they often shifted mental gears, sprinkling their speech with transition markers such as “however,” “but,” “although,” and “on the other hand.” They talked about possibilities and probabilities, not certainties. And while no one likes to say “I was wrong,” these experts more readily admitted it and changed their minds. Decades ago, the philosopher Isaiah Berlin wrote a much-acclaimed but rarely read essay that compared the styles of thinking of great authors through the ages. To organize his observations, he drew on a scrap of 2,500-year-old Greek poetry attributed to the warrior-poet Archilochus: “The fox knows many things but the hedgehog knows one big thing.” No one will ever know whether Archilochus was on the side of the fox or the hedgehog but Berlin favored foxes. I felt no need to take sides. I just liked the metaphor because it captured something deep in my data. I dubbed the Big Idea experts “hedgehogs” and the more eclectic experts “foxes.” Foxes beat hedgehogs. And the foxes didn’t just win by acting like chickens, playing it safe with 60% and 70% forecasts where hedgehogs boldly went with 90% and 100%. Foxes beat hedgehogs on both calibration and resolution. Foxes had real foresight. Hedgehogs didn’t.

The black magic that evil-minded people of all religions practice for their ugly and inhuman motives. The modern world ignores that and even do not believe in it; however, it exists, and it sufficiently works too. When I was an assistant editor, in an evening newspaper, I edited and published such stories. As a believer, I believe that. However, not that can affect everyone; otherwise, every human would have been under the attack of it. No one can explain and define black magic and such practices. The scientists today fail to recognize such a phenomenon; therefore, routes are open for black magic to proceeds its practices without hindrances. One can search online websites, and YouTube; it will realize a large number of the victims of that the evil practice by evil-minded peoples of various societies. The magic, black magic, or evil power exists, and it works too. Evil power causes, effects, and appears, as diseases and psychological issues since no one can realize, trace, and prove that horror practice; it is the secret and privilege of the evil-minded people that law fails to catch and punish them, for such crime. I exemplify here, the two events briefly, one a very authentic that I suffered from it and another, a person, who also became a victim of it. The first, when I landed on the soil of the Netherlands, I thought, I was in the safest place; however, within one year, I faced the incident, which was a practice of my family, involving my brothers, my country mates, who lived in the Netherlands. The most suspected were the evil-minded people of the Ahmadiyya movement of Surinam people, and possibly my ex-wife and a Pakistani couple. I had seen the evidence of the black magic, which my family did upon me, but I could not trace the reality of other suspected ones that destroyed my career, future, health, and even life. The second, a Pakistani, who lived in Germany, for several years, as an active member of the Ahmadiyya Movement, he told me his story briefly, during a trip to London, attending a literary gathering. He received a gold medal for his poetry work, and also he served Ahmadiyya TV channel; however when he became a real Muslim; as a result, Ahmadiyya worriers turned against him. When they could not force him to back in their group, they practiced the devil's work to punish him. The symptoms of magic were well-known to me that he told me since I bore that on my body too. The multiple other stories that reveal that the Ahmadiyya Movement, possibly practices black magic ways, to achieve its goals. As my observation, they involve, to eliminate Muslim Imams and scholars, who cause the failure of that new religion and false prophet, claiming as Jesus. I am a victim of their such practices. Social Media and such websites are a stronghold of their activities. In Pakistan, they are active, in the guise of the real Muslims, to dodge the simple ones, as they do in Europe and other parts of the word. Such possibility and chance can be possible that use of drugs and chemicals, to defeat their opponents, it needs, wide-scale investigation to save, the humanity. The incident that occurred to me, in the Netherlands, in 1980, I tried and appealed to the authorities of the Netherlands, but they openly refused to cooperate that. However, I still hope and look forward to any miracle that someone from somewhere gives the courage to verify that.

Why would you do that with me? A simple kiss was enough. What could you be thinking?" "What indeed." He pushed a hand through his hair, more than a little offended at her accusatory tone. "I'm male. You rubbed your... femaleness all over me. I didn't think. I reacted." "You reacted." "Yes." "To..." She shifted her weight from one foot to the other. "To me." "It is a natural response. Aren't you a scientist? Then you should understand. Any red-blooded man would react to such stimulus." She stepped back. She dipped her chin and peered at him over her spectacles. "So you find me stimulating." "That's not what I-" He bit off the rest of that sentence. The only way to end a nonsensical conversation was to simply cease talking. Colin drew a deep breath and squared his shoulders. He closed his eyes briefly. And then he opened them and looked at her. Really looked at her, as though for the first time. He saw thick, dark hair a man could gather by the fistful. Prim spectacles, perched on a gently sloped nose. Behind the lenses, wide-set eyes- dark and intelligent. And that mouth. That ripe, pouting, sensual mouth. He let his gaze drift down her form. There was a wicked thrill to knowing lushness smoldered beneath that modest sprigged muslin gown. To having felt her shape, scouting and chartering her body with all the nerve endings of his own. Their bodies had met. More than that. They'd grown acquainted. Nothing more would come from it, of course. Colin had rules for himself, and as for her... she didn't even liked him, or pretend to. But she showed up in the middle of the night, hatching schemes that skirted the line between academic logic and reckless adventure. She started kisses she had no notion how to continue. Taken all together, she was simply... A surprise. A fresh, bracing gust of the unexpected, for good or ill. "Perhaps," he said cautiously, "I do find you stimulating.

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What you’re saying makes no sense. At least, it doesn’t make sense to lower spatial dimensions as a weapon. In the long run, that’s the sort of attack that would kill the attacker as well as the target. Eventually, the side that initiated attack would also see their own space fall into the two-dimensional abyss they created.” Nothing but silence. After a long while, Cheng Xin called out, “Dr. Guan?” “You’re too … kind-hearted,” Guan Yifan said softly. “I don’t understand—” “There’s a way for the attacker to avoid death. Think about it.” Cheng Xin pondered and then said, “I can’t figure it out.” “I know you can’t. Because you’re too kind. It’s very simple. The attacker must first transform themselves into life forms that can survive in a low-dimensional universe. For instance, a four-dimensional species can transform itself into three-dimensional creatures, or a three-dimensional species can transform itself into two-dimensional life. After the entire civilization has entered a lower dimension, they can initiate a dimensional strike against the enemy without concern for the consequences.” Cheng Xin was silent again. “Are you reminded of anything?” Yifan asked. Cheng Xin was thinking of more than four hundred years ago, when Blue Space and Gravity had stumbled into the four-dimensional fragment. Yifan had been a member of the small expedition that conversed with the Ring. Did you build this four-dimensional fragment? You told me that you came from the sea. Did you build the sea? Are you saying that for you, or at least for your creators, this four-dimensional space is like the sea for us? More like a puddle. The sea has gone dry. Why are so many ships, or tombs, gathered in such a small space? When the sea is drying, the fish have to gather into a puddle. The puddle is also drying, and all the fish are going to disappear. Are all the fish here? The fish responsible for drying the sea are not here. We’re sorry. What you said is really hard to understand. The fish that dried out the sea went onto land before they did this. They moved from one dark forest to another dark forest. “Is it worth it to pay such a price for victory in war?” Cheng Xin asked. She could not imagine how it was possible to live in a world of one fewer dimension. In two-dimensional space, the visible world consisted of a few line segments of different lengths. Could anyone who was born in three-dimensional space willingly live in a thin sheet of paper with no thickness? Living in three dimensions must be equally confining and unimaginable for those born to a four-dimensional world. “It’s better than death,” said Yifan. While

write animal stories. This one was called Dialogues Between a Cow and a Filly; a meditation on ethics, you might say; it had been inspired by a short business trip to Brittany. Here’s a key passage from it: ‘Let us first consider the Breton cow: all year round she thinks of nothing but grazing, her glossy muzzle ascends and descends with impressive regularity, and no shudder of anguish comes to trouble the wistful gaze of her light-brown eyes. All that is as it ought to be, and even appears to indicate a profound existential oneness, a decidedly enviable identity between her being-in-the-world and her being-in-itself. Alas, in this instance the philosopher is found wanting, and his conclusions, while based on a correct and profound intuition, will be rendered invalid if he has not previously taken the trouble of gathering documentary evidence from the naturalist. In fact the Breton cow’s nature is duplicitous. At certain times of the year (precisely determined by the inexorable functioning of genetic programming) an astonishing revolution takes place in her being. Her mooing becomes more strident, prolonged, its very harmonic texture modified to the point of recalling at times, and astonishingly so, certain groans which escape the sons of men. Her movements become more rapid, more nervous, from time to time she breaks into a trot. It is not simply her muzzle, though it seems, in its glossy regularity, conceived for reflecting the abiding presence of a mineral passivity, which contracts and twitches under the painful effect of an assuredly powerful desire. ‘The key to the riddle is extremely simple, and it is that what the Breton cow desires (thus demonstrating, and she must be given credit here, her life’s one desire) is, as the breeders say in their cynical parlance, “to get stuffed”. And stuff her they do, more or less directly; the artificial insemination syringe can in effect, whatever the cost in certain emotional complications, take the place of the bull’s penis in performing this function. In both cases the cow calms down and returns to her original state of earnest meditation, except that a few months later she will give birth to an adorable little calf. Which, let it be said in passing, means profit for the breeder.’ * The breeder, of course, symbolized God. Moved by an irrational sympathy for the filly, he promised her, starting from the next chapter, the everlasting delight of numerous stallions, while the cow, guilty of the sin of pride, was to be gradually condemned to the dismal pleasures of artificial fertilization. The pathetic mooing of the ruminant would prove incapable of swaying the judgment of the Great Architect. A delegation of sheep, formed in solidarity, had no better luck. The God presented in this short story was not, one observes, a merciful God.

He looks through the windscreen at nothing. They are returning to Cuba. The announcement came after the droids withdrew. An auto-animated voice. It did not proclaim their furlough a success or failure. Ibn al Mohammed does not know if the others will accept implantation. He believes they will not, as he will not. Temptation is legion, yet what does it mean? He is not of Satan’s world. What would implantation bring except ceaseless surveillance within a greater isolation? That, and the loss of his soul. Sun-struck and empty, so immense it frightens, the desert is awesome in its indifference. Even as he stares at it, Ibn al Mohammed wonders why he does so. The life that clings to it is sparse, invisible, death-threatened. Perhaps they will cast him out just here, he and all others who do not cooperate. No matter: he has lived in such a place. Sonora is not the same as Arabia, or North Africa, or The Levant, yet its climate and scant life pose challenges that to him are not unfamiliar. Ibn al Mohammed believes he would survive, given a tent, a knife, a vessel in which to keep water, a piece of flint. Perhaps they will grant these necessities. A knife, they might yet withhold. As if, wandering in so complete a desolation, he might meet someone he would want to hurt. As he watches, images cohere. Human figures made small by distance, yet he knows them. His mother, in a dark, loose-fitting, simple abaya. How does he recognize her, in the anonymous dress? Ibn al Mohammed has not seen his mother in a dozen years. He knows her postures, movements she was wont to make. He sees his sisters, also wearing abayas and khimars. What are they doing? Bending from the waist, they scrounge in the sand. Asna, the eldest, gentle Halima, Nasirah, who cared for him when he was young. They are gathering scraps and remants, camel chips for a fire. Where is their house? Why are they alone? It seems they have remained unmarried—yet what is he seeing? Is it a moment remembered, a vision of the past? Or are these ghosts, apparitions summoned by prophetic sight? Perhaps it is a mirage only. His sisters seem no older than when he left. Is it possible? His mother only appears to have aged. She is shrunken, her back crooked. Anah Kifah, who is patient and struggles. He wonders how they do not see the ship, this great craft that flies across the sky. The ship is in the sky, their eyes are on the ground. That is why they do not see it. Or his windscreen view is magnified, and Halima and Nasirah and Asna and Anah Kifah are much farther away than they seem, and the ship is a vanishing dot on an unremarked horizon. If he called, they would not hear. Also, there is the glass. Still, he wishes to call to them. What is best to say? “Mother … Mother.” Anah Kifah does not lift her head. His words strike the windscreen and fall at his feet, are carried away by wind, melt into air. “Nasirah? It is Ibn. Do you hear me? Halima? Halima, I can see you. I see all my sisters. I see my mother. Asna? How has it been with you? Do you hear me? It is Ibn. I am here—far away, yet here, and I shall come back. They cannot lock me always in a cage, God willing. In a month, in a year, I shall be free. Keep faith. Always know God is with you. God is great. God protects me. God gives me strength to endure their tortures. One day, God will speed my return.” The women do not lift their heads. They prod the sand, seemingly indifferent to what they find. Straining toward them, Ibn al Mohammed cries out, “Mother! Nasirah! I am alive! I am alive!” [pp. 160-162]

My father had a sister, Mady, who had married badly and ‘ruined her life.’ Her story was a classic. She had fallen in love before the war with an American adventurer, married him against her family’s wishes, and been disinherited by my grandfather. Mady followed her husband romantically across the sea. In America he promptly abandoned her. By the time my parents arrived in America Mady was already a broken woman, sick and prematurely old, living a life two steps removed from destitution. My father, of course, immediately put her on an allowance and made her welcome in his home. But the iron laws of Victorian transgression had been set in motion and it was really all over for Mady. You know what it meant for a woman to have been so disgraced and disinherited in those years? She had the mark of Cain on her. She would live, barely tolerated, on the edge of respectable society for the rest of her life. A year after we arrived in America, I was eleven years old, a cousin of mine was married out of our house. We lived then in a lovely brownstone on New York’s Upper West Side. The entire house had been cleaned and decorated for the wedding. Everything sparkled and shone, from the basement kitchen to the third-floor bedrooms. In a small room on the second floor the women gathered around the bride, preening, fixing their dresses, distributing bouquets of flowers. I was allowed to be there because I was only a child. There was a bunch of long-stemmed roses lying on the bed, blood-red and beautiful, each rose perfection. Mady walked over to them. I remember the other women were wearing magnificent dresses, embroidered and bejeweled. Mady was wearing only a simple white satin blouse and a long black skirt with no ornamentation whatever. She picked up one of the roses, sniffed deeply at it, held it against her face. Then she walked over to a mirror and held the rose against her white blouse. Immediately, the entire look of her plain costume was altered; the rose transferred its color to Mady’s face, brightening her eyes. Suddenly, she looked lovely, and young again. She found a long needle-like pin and began to pin the rose to her blouse. My mother noticed what Mady was doing and walked over to her. Imperiously, she took the rose out of Mady’s hand and said, ‘No, Mady, those flowers are for the bride.’ Mady hastily said, ‘Oh, of course, I’m sorry, how stupid of me not to have realized that,’ and her face instantly assumed its usual mask of patient obligation. “I experienced in that moment an intensity of pain against which I have measured every subsequent pain of life. My heart ached so for Mady I thought I would perish on the spot. Loneliness broke, wave after wave, over my young head and one word burned in my brain. Over and over again, through my tears, I murmured, ‘Unjust! Unjust!’ I knew that if Mady had been one of the ‘ladies’ of the house my mother would never have taken the rose out of her hand in that manner. The memory of what had happened in the bedroom pierced me repeatedly throughout that whole long day, making me feel ill and wounded each time it returned. Mady’s loneliness became mine. I felt connected, as though by an invisible thread, to her alone of all the people in the house. But the odd thing was I never actually went near her all that day. I wanted to comfort her, let her know that I at least loved her and felt for her. But I couldn’t. In fact, I avoided her. In spite of everything, I felt her to be a pariah, and that my attachment to her made me a pariah, also. It was as though we were floating, two pariahs, through the house, among all those relations, related to no one, not even to each other. It was an extraordinary experience, one I can still taste to this day. I was never again able to address myself directly to Mady’s loneliness until I joined the Communist Party. When I joined the Party the stifled memory of that strange wedding day came back to me. . .