Simpler Times Quotes

To be honest, I tend to romanticize the past, and though I appreciate all the conveniences of modern life, sometimes I yearn for simpler times.

It was a simpler time. Because I personally had less memories and so less to superimpose upon the world, and so it was much clearer, and also I was younger. Thus, the world was simpler.

Maybe that's what growing up means, in the end - you go far enough in the direction of - somewhere - and you realise that you've neutered the capacity of the term home to mean anything. [...] We don't get an endless number of orbits away from the place where meaning first arises, that treasure-house of first experiences. What we learn, instead, is that our adventures secure us in our isolation. Experience revokes our licence to return to simpler times. Sooner or later, there's no place remotely like home.

Come on, Zeus. Get up. Come on. I know you can do it.

Them that’s gots, gets.” My uncle replied.

She became, and her process of becoming was like most of ours: she developed a hatred for things that mystified or obstructed her; acquired virtues that were easy to maintain; assigned herself a role in the scheme of things; and harked back to simpler times for gratification.

When your mind wants to bolt, but your heart hangs on, it is because you don’t know with absolute certainty what the truth is. When you waste so much time on something that you want to believe is true, you begin to overthink things. Eventually, something obvious becomes twisted into something absurd, which keeps us from believing a simpler answer. Over time, you believe your own lies and fantasies to shield yourself from hurt, when following what is logical would have been the quickest way to healing. It is through your own self-imposed delusions that you lose your perspective. The world then becomes different to you when in fact you are different. Why? Because your own ego gets in the way. Everyone wants to feel special. Everyone wants to have faith in others. Everyone wants to believe in fairytales, happy endings and have all bad interactions with others explained. It is easier to sit in denial with your delusions and pray God will intervene, not realizing he has. He gave you commonsense and intuition, but you didn’t like how it made you feel. This is what true mental illness really is: Following your gut instinct through hell because you want to prove you are right, either to yourself or others. You sacrifice choosing to do right, in order to avoid pain. However, you don't realize that you have been in pain for a really long time and believed this was how happiness felt.

It’s occurred to me that our human values, our ideas of right and wrong, good and bad, evolved in simpler times, before there were machines.

Throughout it all, I loved her as much as I always had, and I found myself aching for those simpler times of the past. I knew what was happening, of course. As we were drifting apart, I was becoming more desperate to save what we once had shared; like a vicious circle, however, my desperation made us drift apart even further.

Lies are simpler, and most of the time they make better sense.

When we were little kids, 'friend' wasn't a verb. You didn't 'friend' someone. You had friends. It was only a noun. It didn't multitask. It was a simpler time, Hen.

Bless them. But don’t spend too much time with them. Draw close to people who honor your no, who cheer you on for telling the truth, who value your growth more than they value their own needs getting met or their own pathologies celebrated. Our

You can spend a lot of time trying to figure out how men think, and you'll always be wrong. That's because they're so much simpler than we are. They don't think half the time. They just want what they want and then go for it.

Love, is sometimes a simpler form of slowly dying, it's like a bullet that ricochets off time's walls of desire, waiting to hit that picture perfect heart of regrets.

We are, always, poets, exploring possibilities of meaning in a world which is also all the time exploring possibilities.

So that's it. I've told you everything I know. Think clearly and think for yourself. Learn to use language to express those thoughts. Love somebody with all your heart. And with everyone, whether you love them or not, find out if you can be helpful. But really, it's even simpler than that. After all this time, and all these talks in public and in private, I think I get it now. If I were taking my friend Arnold's suggestion and spoke from my deathbed, I think I know what I'd say. I see now that I had my meaning all along, I just had to notice it. The meaning of life... is life. Not noticing life is what's meaningless, even down to the last second.

A better time. A simpler time,' said the Doctor. 'That's what we all yearn for. The pain of wanting to belong somewhere. To go home.

Three hundred years she's had to learn the color of his moods. She knows them all by now, the meaning of every shade, knows his temper, wants, and thoughts, just by judging those eyes. She marvels, that in the same amount of time, he never learned to read her own. Or perhaps he only saw what he expected: a woman’s anger, and her need, her fear and hope and lust, all the simpler, more transparent things. But he never learned to read her cunning, or her cleverness, never learned to read the nuances of her actions, the subtle rhythms of her speech. And as she looks at him, she thinks of all the things her eyes would say. That he has made a grand mistake.

The technology involved in making anything invisible is so infinitely complex that nine hundred and ninety-nine billion, nine hundred and ninety-nine million, nine hundred and ninety-nine thousand, nine hundred and ninety-nine times out of a trillion it is much simpler and more effective just to take the thing away and do without it.

It was a simpler time, because I personally had less memories and so less to superimpose upon the world. And so it was much clearer, and also I was younger; thus the world was simpler.

There is nothing so annoying as to be fairly rich, of a fairly good family, pleasing presence, average education, to be "not stupid," kindhearted, and yet to have no talent at all, no originality, not a single idea of one's own—to be, in fact, "just like everyone else." Of such people there are countless numbers in this world—far more even than appear. They can be divided into two classes as all men can—that is, those of limited intellect, and those who are much cleverer. The former of these classes is the happier. To a commonplace man of limited intellect, for instance, nothing is simpler than to imagine himself an original character, and to revel in that belief without the slightest misgiving. Many of our young women have thought fit to cut their hair short, put on blue spectacles, and call themselves Nihilists. By doing this they have been able to persuade themselves, without further trouble, that they have acquired new convictions of their own. Some men have but felt some little qualm of kindness towards their fellow-men, and the fact has been quite enough to persuade them that they stand alone in the van of enlightenment and that no one has such humanitarian feelings as they. Others have but to read an idea of somebody else's, and they can immediately assimilate it and believe that it was a child of their own brain. The "impudence of ignorance," if I may use the expression, is developed to a wonderful extent in such cases;—unlikely as it appears, it is met with at every turn. ... those belonged to the other class—to the "much cleverer" persons, though from head to foot permeated and saturated with the longing to be original. This class, as I have said above, is far less happy. For the "clever commonplace" person, though he may possibly imagine himself a man of genius and originality, none the less has within his heart the deathless worm of suspicion and doubt; and this doubt sometimes brings a clever man to despair. (As a rule, however, nothing tragic happens;—his liver becomes a little damaged in the course of time, nothing more serious. Such men do not give up their aspirations after originality without a severe struggle,—and there have been men who, though good fellows in themselves, and even benefactors to humanity, have sunk to the level of base criminals for the sake of originality)

The problem is that children believe what adults say and once they're adults themselves they exact their revenge by deceiving their own children. "Life has meaning and we grown-ups know what it is" is the universal lie that everyone is supposed to believe. Once you become an adult and you realize that's not true it's too late. The mystery remains intact but all your available energy has long ago been wasted on stupid things. All that's left is to anesthetize yourself by trying to hide the fact that you can't find any meaning in your life and then the better to convince yourself you deceive your own children. ... People aim for the stars and they end up like goldfish in a bowl. I wonder if it wouldn't be simpler just to teach children right from the start that life is absurd. That might deprive you of a few good moments in your childhood but it would save you a considerable amount of time as an adultnot to mention the fact that you'd be spared at least one traumatic experience i.e. the goldfish bowl.

Anyone who knew you as an adolescent and still wants to spend time with you is a true friend, and

Most of the time, the task we’re actually facing is a lot simpler than we think it is. The problem is, we usually don’t take the time to really look at it.

Latter-day capitalism. Like it or not, it's the society we live in. Even the standard of right and wrong has been subdi-vided, made sophisticated. Within good, there's fashionable good and unfash-ionable good, and ditto for bad. Within fashionable good, there's formal and then there's casual; there's hip, there's cool, there's trendy, there's snobbish. Mix 'n' match. Like pulling on a Missoni sweater over Trussardi slacks and Pollini shoes, you can now enjoy hybrid styles of morality. It's the way of the world—philosophy starting to look more and more like business administration. Although I didn't think so at the time, things were a lot simpler in 1969. All you had to do to express yourself was throw rocks at riot police. But with today's sophistication, who's in a position to throw rocks? Who's going to brave what tear gas? C'mon, that's the way it is. Everything is rigged, tied into that massive capital web, and beyond this web there's another web. Nobody's going anywhere. You throw a rock and it'll come right back at you.

An unsuspected yearning uncovered, discovered. For a simpler time and a simpler life. Before Internet, and climate change, and terrorism. When neighbors worked together, and separation was not a topic or an issue or wise.

Where will this all end up? Will we completely lose our ability to be private, respectful, subtle? Will romance die? Often I long for a simpler time when break ups weren't made a trillion times worse by photo tagging, and rather than spelling it out for people you could be irritated by something and not feel as though you had to voice your gripe with convenient hashtags such as #dogaccidents, #cake and #snow in case it becomes a trending topic.

I'm not sure I even believe in marriage," Hadley says and he looks surprised. "Aren't you on your way to a wedding?" "Yeah," she says with a nod. "But that's what I mean." He looks at her blankly. "It shouldn't be this big fuss, where you drag everyone halfway across the world to witness your love. If you want to share your life together, fine. But it's between two people, and that should be enough. Why the big show? Why rub it in everyone's faces?" Oliver runs a hand along his jaw, obviously not quite sure what to think. "It sounds like its weddings you don't believe in," he says finally. "Not marriage." "I'm not such a big fan of either at the moment." "I don't know," he says. "I think they're kind of nice." "They're not," she insists. "They're all for show. You shouldn't need to prove anything if you really mean it. It should be a whole lot simpler than that. It should mean something." "I think it does," Oliver says quietly. "It's a promise." "I guess so," she says, unable to keep the sigh out of her voice. "But not everyone keeps that promise." she looks over toward the woman, still fast asleep. "Not everyone makes it fifty-two years, and if you do, it doesn't matter that you once stood in front of all those people and said that you would. The important part is that you had someone to stick by you all that time. Even when everything sucked.

Maybe this is the case for many of us: No matter who we become or what we accomplish, we still feel that we’re essentially the kid we were at some simpler time long ago. Somehow that’s the trick of leadership, too, I think, to hold on to that awareness of yourself even as the world tells you how powerful and important you are. The moment you start to believe it all too much, the moment you look yourself in the mirror and see a title emblazoned on your forehead, you’ve lost your way. That may be the hardest but also the most necessary lesson to keep in mind, that wherever you are along the path, you’re the same person you’ve always been.

our human values, our ideas of right and wrong, good and bad, evolved in simpler times, before there were machines.

Perhaps this war will make it simpler for us to go back to some of the old ways we knew before we came over to this land and made the Big Money. Perhaps, even, we will remember how to make good bread again. It does not cost much. It is pleasant: one of those almost hypnotic businesses, like a dance from some ancient ceremony. It leaves you filled with peace, and the house filled with one of the world's sweetest smells. But it takes a lot of time. If you can find that, the rest is easy. And if you cannot rightly find it, make it, for probably there is no chiropractic treatment, no Yoga exercise, no hour of meditation in a music-throbbing chapel, that will leave you emptier of bad thoughts than this homely ceremony of making bread.

Cecelia,” he whispers, the lilt in his tone breaking me apart as he brings his hazel eyes to mine, drawing me back to a time when things were so much simpler. A time where I could love him freely, reach out and touch him. “You were the first goddamn person I thought of every morning and the only woman I have ever dreamed about. And if you would have waited for me, I would have given you the opposite of nothing.

This poem is very long So long, in fact, that your attention span May be stretched to its very limits But that’s okay It’s what’s so special about poetry See, poetry takes time We live in a time Call it our culture or society It doesn’t matter to me cause neither one rhymes A time where most people don’t want to listen Our throats wait like matchsticks waiting to catch fire Waiting until we can speak No patience to listen But this poem is long It’s so long, in fact, that during the time of this poem You could’ve done any number of other wonderful things You could’ve called your father Call your father You could be writing a postcard right now Write a postcard When was the last time you wrote a postcard? You could be outside You’re probably not too far away from a sunrise or a sunset Watch the sun rise Maybe you could’ve written your own poem A better poem You could have played a tune or sung a song You could have met your neighbor And memorized their name Memorize the name of your neighbor You could’ve drawn a picture (Or, at least, colored one in) You could’ve started a book Or finished a prayer You could’ve talked to God Pray When was the last time you prayed? Really prayed? This is a long poem So long, in fact, that you’ve already spent a minute with it When was the last time you hugged a friend for a minute? Or told them that you love them? Tell your friends you love them …no, I mean it, tell them Say, I love you Say, you make life worth living Because that, is what friends do Of all of the wonderful things that you could’ve done During this very, very long poem You could have connected Maybe you are connecting Maybe we’re connecting See, I believe that the only things that really matter In the grand scheme of life are God and people And if people are made in the image of God Then when you spend your time with people It’s never wasted And in this very long poem I’m trying to let a poem do what a poem does: Make things simpler We don’t need poems to make things more complicated We have each other for that We need poems to remind ourselves of the things that really matter To take time A long time To be alive for the sake of someone else for a single moment Or for many moments Cause we need each other To hold the hands of a broken person All you have to do is meet a person Shake their hand Look in their eyes They are you We are all broken together But these shattered pieces of our existence don’t have to be a mess We just have to care enough to hold our tongues sometimes To sit and listen to a very long poem A story of a life The joy of a friend and the grief of friend To hold and be held And be quiet So, pray Write a postcard Call your parents and forgive them and then thank them Turn off the TV Create art as best as you can Share as much as possible, especially money Tell someone about a very long poem you once heard And how afterward it brought you to them

Our world isn’t about ideology anymore. It’s about complexity. We live in a complex bureaucratic state with complex laws and complex business practices, and the few organizations with the corporate willpower to master these complexities will inevitably own the political power. On the other hand, movements like the Tea Party more than anything else reflect a widespread longing for simpler times and simple solutions—just throw the U.S. Constitution at the whole mess and everything will be jake. For immigration, build a big fence. Abolish the Federal Reserve, the Department of Commerce, the Department of Education. At times the overt longing for simple answers that you get from Tea Party leaders is so earnest and touching, it almost makes you forget how insane most of them are.

We decide where the time goes. There's so much freedom in that, and so much responsibility.

Every time you meet a crisis and live through it, you make it simpler for the next time.

Haven't you noticed, too, on the part of nearly everyone you know, a growing rebellion against the present? And an increasing longing for the past? I have. Never before in all my long life have I heard so many people wish that they lived 'at the turn of the century,' or 'when life was simpler,' or 'worth living,' or 'when you could bring children into the world and count on the future,' or simply 'in the good old days.' People didn't talk that way when I was young! The present was a glorious time! But they talk that way now. For the first time in man's history, man is desperate to escape the present. Our newsstands are jammed with escape literature, the very name of which is significant. Entire magazines are devoted to fantastic stories of escape - to other times, past and future, to other worlds and planets - escape to anywhere but here and now. Even our larger magazines, book publishers and Hollywood are beginning to meet the rising demand for this kind of escape. Yes, there is a craving in the world like a thirst, a terrible mass pressure that you can almost feel, of millions of minds struggling against the barriers of time. I am utterly convinced that this terrible mass pressure of millions of minds is already, slightly but definitely, affecting time itself. In the moments when this happens - when the almost universal longing to escape is greatest - my incidents occur. Man is disturbing the clock of time, and I am afraid it will break. When it does, I leave to your imagination the last few hours of madness that will be left to us; all the countless moments that now make up our lives suddenly ripped apart and chaotically tangled in time. Well, I have lived most of my life; I can be robbed of only a few more years. But it seems too bad - this universal craving to escape what could be a rich, productive, happy world. We live on a planet well able to provide a decent life for every soul on it, which is all ninety-nine of a hundred human beings ask. Why in the world can't we have it? ("I'm Scared")

Once upon a simpler time, before apps, iPads, Samsung Galaxies, and the world of blazing-fast 4G, weekends were the busiest days of the week at Discount Electronix. Now the kids who used to come in to buy CDs are downloading Vampire Weekend from iTunes, while their elders are surfing eBay or watching the TV shows they missed on Hulu.

It's hard to explain. I mean... I don't know. I don't know anything anymore. When we were young, things were so much simpler... You have to understand that I'm not the girl I used to be. I'm a wide and a mother now, and like everyone else I am not perfect. I struggle with the choices I've made and I make mistakes, and half the time I wonder who I really am or what I'm doing or whether my life means anything at all. I'm not special at all, and you need to know that. You have to understand that I'm just...ordinary.

It's a lot simpler to adapt to low gravity, or no atmosphere, or even sandstorms than it is to hustle inhabitants.

No matter who we become or what we accomplish, we still feel that we’re essentially the kid we were at some simpler time long ago.

Although I didn't think so at the time, things were a lot simpler in 1969. All you had to do to express yourself was throw rocks at riot police. But with today's sophistication, who's in a position to throw rocks? Who's going to brave what tear gas? C'mon, that's the way it is. Everything is rigged, tied into that massive capital web, and beyond this web there's another web. Nobody's going anywhere. You throw a rock and it'll come right back at you.

If you lose your ego, you lose the thread of that narrative you call your Self. Humans, however, can't live very long without some sense of a continuing story. Such stories go beyond the limited rational system (or the systematic rationality) with which you surround yourself; they are crucial keys to sharing time-experience with others. Now a narrative is a story, not a logic, nor ethics, nor philosophy. It is a dream you keep having, whether you realize it or not. Just as surely as you breathe, you go on ceaselessly dreaming your story. And in these stories you wear two faces. You are simultaneously subject and object. You are a whole and you are a part. You are real and you are shadow. "Storyteller" and at the same time "character". It is through such multilayering of roles in our stories that we heal the loneliness of being an isolated individual in the world. Yet without a proper ego nobody can create a personal narrative, any more than you can drive a car without an engine, or cast a shadow without a real physical object. But once you've consigned your ego to someone else, where on earth do you go from there? At this point you receive a new narrative from the person to whom you have entrusted your ego. You've handed over the real thing, so what comes back is a shadow. And once your ego has merged with another ego, your narrative will necessarily take on the narrative created by that ego. Just what kind of narrative? It needn't be anything particularly fancy, nothing complicated or refined. You don't need to have literary ambitions. In fact, the sketchier and simpler the better. Junk, a leftover rehash will do. Anyway, most people are tired of complex, multilayered scenarios-they are a potential letdown. It's precisely because people can't find any fixed point within their own multilayered schemes that they're tossing aside their own self-identity.

Jarret insists on being a throwback to some earlier, “simpler” time. Now does not suit him. Religious tolerance does not suit him. The current state of the country does not suit him. He wants to take us all back to some magical time when everyone believed in the same God, worshipped him in the same way, and understood that their safety in the universe depended on completing the same religious rituals and stomping anyone who was different. There was never such a time in this country. But these days when more than half the people in the country can’t read at all, history is just one more vast unknown to them.

It's a promise ring. A long time ago, they would be engraved with the words Pour route ma vie, de tout mon coeur, For my whole life, all of my love. I wanted to give you something that showed my complete and total devotion to you, to us. I have turned your world upside down. First when I tried to kill myself and left you to deal with the aftermath. Then again when I came back and you've been trying to handle my constantly changing life. I know I haven't been easy. I wish I could say that one day things might be simpler. But the truth is I can't say that. I wish I could. I can only say, with one hundred percent certainty that I love you. That I live and breathe for you. That I would lay down my life a million times over for you. And no matter what happens tomorrow, next week, next year, my heart will always be yours.

She considers the cut of their clothes, the absence of bone stays or bustled skirts, and thinks, not for the first time, and certainly not for the last, how much simpler it would be to be a man, how easily they move through the world, and at such little cost.

She herself was no longer a child. So she became, and her process of becoming was like most of ours: she developed a hatred for things that mystified or obstructed her; acquired virtues that were easy to maintain; assigned herself a role in the scheme of things; and harked back to simpler times for gratification.

In the United States, there was no simpler, more agreeable time.

You know, that’s the trouble with humanity—half of the dreamers want to carry us forward, kicking and screaming, into an unrealistic and unattainable future, and the other half want us to fall back into an imaginary ‘simpler time’ when everything was easy.

Julie's cookery is actually improving," Paul wrote Charlie [his twin]. "I didn't quite believe it would, just between us, but it really is. It's simpler, more classical.... I envy her this chance. It would be such fun to be doing it at the same time with her.

A good many times I have been present at gatherings of people who, by the standards of the traditional culture, are thought highly educated and who have with considerable gusto been expressing their incredulity of scientists. Once or twice I have been provoked and have asked the company how many of them could describe the Second Law of Thermodynamics. The response was cold: it was also negative. Yet I was asking something which is the scientific equivalent of: Have you read a work of Shakespeare's? I now believe that if I had asked an even simpler question -- such as, What do you mean by mass, or acceleration, which is the scientific equivalent of saying, Can you read? -- not more than one in ten of the highly educated would have felt that I was speaking the same language. So the great edifice of modern physics goes up, and the majority of the cleverest people in the western world have about as much insight into it as their neolithic ancestors would have had.

Try to keep your soul always in peace and quiet, always ready for whatever our Lord may wish to work in you. It is certainly a higher virtue of the soul, and a greater grace, to be able to enjoy the Lord in different times and different places than in only one. —Ignatius of Loyola

I haven't been on a first date over five years. Five. Years. Which means, I haven't been on one since 2006. Let me take you back to that time: 2006. Tom Cruise and Kathie Holmes celebrated the birth of their little "TomKitten." The Wii came out - and YouTube was flooded with videos of people throwing those little white remotes into their TVs. Britney and Kevin call it quits, shocking America to its very core. Facebook was still just a college campus thing - if you wanted to stalk someone, you had to buy a zoom lens and some night vision goggles. It was a simpler time.

What seems like a tale from a simpler time turns out to be the product of a difficult and sometimes troubled life. What appears to be a sweet, light story of four girls growing up is also very much about how hard it was (and is) to come of age in a culture that prizes a woman’s appearance over her substance. And what may seem an idealized portrait of an intact home and family is also the story of a family in danger of being torn apart.

Enrique Peñalosa, the former mayor of Bogotá, Colombia, sees things in a much simpler light: “God made us walking animals—pedestrians. As a fish needs to swim, a bird to fly, a deer to run, we need to walk, not in order to survive, but to be happy.”38 That thought is beautiful, perfectly obvious,

Every time he thought about it he became more convinced that there was nothing that was really true and even less in which to believe. So it was simpler not to care about anything, for in that way he was never disappointed.

When people hate with all that energy, it is something in themselves they are hating. Alex is hating all the illusions of boyhood - innocence, God, hope. Poor Lady Marchmain has to bear all that. He loved me for a time, quite a short time, as a man loves his own strength; it is simpler for a woman; she has not all these ways of loving. Now Alex is very fond of me and I protect him from his own innocence.

This moment of lucidity does not last long. But it serves as the punishment for your sins, a Promethean entrails-pecking moment, crouching half-horse half-man, with the knowledge that you cannot appreciate the destination without knowing the starting point; you cannot revel in the simplicity unless you remember the alternatives. And that's not the worst of your revelation. You realize that the next time you return here, with your thick horse brain, you won't have the capacity to ask to become a human again. You won't understand what a human is. Your choice to slide down the intelligence ladder is irreversible. And just before you lose your final human faculties, you painfully ponder what magnificent extraterrestrial creature, enthralled with the idea of finding a simpler life, chose in the last round to become a human.

My parents kept a small cabin the mountains. It was a simple thing, just four walls, and very dark inside. A heavy felt curtain blotted out whatever light made it through the canopy of huge pines and down into the cabin's only window. There was a queen-size bed in there, an armchair, and a wood-burning stove. It wasn't an old cabin. I think my parents built it in the seventies from a kit. In a few spots the wood beams were branded with the word HOME-RITE. But the spirit of the place me think of simpler times, olden days, yore, or whenever it was that people rarely spoke except to say there was a store coming or the berries were poisonous or whatnot, the bare essentials. It was deadly quiet up there. You could hear your own heart beating if you listened. I loved it, or at least I thought I ought to love it - I've never been very clear on that distinction.

Perfectionism always makes things harder and more complicated. Finishers make things easier and simpler. The next time you work on a goal, I dare you to ask the following questions during the middle of the project: Could things be easier? Could things be simpler?

What if our real problem is not that we haven’t had time to travel enough – but that we don’t know how to make the most of what is already to hand?

The cake had been done by a lady friend of Mary's. It was simpler than it would have been had she been given more time; but I was finding more and more beauty in simplicity.

It is certainly true that cooking is therapeutic, creative and all those other faintly creepy self-helpish words. I would love to tell you that learning to cook was part of my journey toward actualization. I would love to tell Oprah this. I would love to tell Oprah this while weeping. But I learned to cook for a much simpler reason: in the abject hope that people would spend time with me if I put good things in their mouth. It is, in other words (like practically everything else I do), a function of my desperation for emotional connection and acclaim.

Sometimes he missed the monochrome world of his first two incarnations. It had felt like a simpler, cleaner time; so many centuries had passed before he realised he’d just been colour blind.

Wildness in animals is a curious thing to us humans. Isn’t that why people watch Animal Planet? Escape. Maybe that’s why we watch. Animal behavior is elemental. It takes us back to a simpler time.

It's entirely possible that the Great Sorting Hat at the End of Time won't give a damn which side we thought we were on - Rebel or stormtrooper, Red Pill or Blue - but only our intentions. Which flag we flew, which uniform we wore will yield to something much simpler. Were we coming from fear or love? Were we standing for all of us or only some of us? Were we playing Team Finite, or Team Infinite?

The conviction that life has a purpose is rooted in every fibre of man, it is a property of the human substance. Free men give many names to this purpose, and think and talk a lot about its nature. But for us the question is simpler. Today, in this place, our only purpose is to reach the spring. At the moment we care about nothing else. Behind this aim there is not at the moment any other aim. In the morning while we wait endlessly lined up in roll-call square for the time to leave for work, while every breath of wind penetrates our clothes and runs in violent shivers over our defenceless bodies, and everything is grey around us, and we are grey; in the morning, when it is still dark, we all look at the sky in the east to spot the first signs of a milder season, and the rising of the sun is commented on every day: today a little earlier than yesterday, today a little warmer than yesterday, in two months, in a month, the cold will call a truce and we will have one enemy less. Today the sun rose bright and clear for the first time from the horizon of mud. It is a Polish sun, cold, white, distant, and only warms the skin, but when it dissolved the last mists a murmur ran through our colourless numbers, and when even I felt its lukewarmth through my clothes I understood how men can worship the sun.

I’m learning, though, that the God who loves me isn’t just looking for apologies and report cards. He wants me to bring the vinegar so that I can taste the oil. He has all the time in the world to sit with me and sift through my fears and feelings and failings. That’s what prayer is. That’s what love is.

Her baby boy would play little league baseball, star in the school play and be good at math. She didn't know then that she should have had much simpler dreams for her beautiful son, that she should have looked upon her newborn baby boy and thought 'I hope you learn to talk and use the bathroom by the time you're seven.

All our family acquaintances have followed the same path: their youth spent trying to make the most of their intelligence, squeezing their studies like a lemon to make sure they'd secure a spot among the elite, then the rest of their lives wondering with a flabbergasted look on their faces why all that hopefulness has led to such a vain existence. People aim for the stars, and they end up like goldfish in a bowl. I wonder if it wouldn't be simpler just to teach children right from the start that life is absurd. That might deprive you of a few good moments in your childhood but it would save you a considerable amount of time as an adult - not to mention the fact that you be spared at least one traumatic experience, i.e. the goldfish bowl.

Your life was a lot simpler before I showed up in Calamity.” “My life was lonely before you showed up in Calamity. These past few weeks, it’s been the best time I’ve had in years. Maybe ever.” My heart melted. “Me too.

Every generation has the illusion that things were easier and better in a simpler past. Dead wrong. Things are better today than at any time in human history. Our primal ignorance is what keeps us whacking each other over the head with sticks, and not what allows us to paint a Mona Lisa or design a space shuttle. The 'primal ignorance that keeps us happy' gives rise to obesity and global warming, not antibiotics or the Magna Carta. If human kind flourishes rather than flounders over the next thousand years, it will be because we fully embraced learning and reason, and not because we surrendered to some fantasy about returning to a world that never really was.

A simpler model, however, was proposed in 1514 by a Polish priest, Nicholas Copernicus. (At first, perhaps for fear of being branded a heretic by his church, Copernicus circulated his model anonymously.) His idea was that the sun was stationary at the center and that the earth and the planets moved in circular orbits around the sun.

Many of us who have found ourselves to be useful in Christian service have found ourselves unable, if we’re honest, to connect with God any other way. We do for him, instead of being with him. We become soldiers, instead of brothers and sisters and daughters and sons. This is dangerous, damaging territory, and I’ve spent too much time there. These

Maybe it is God calling a big cosmic time out on me; giving me a chance at a new way of living. This is what I know. I have always been a more is more person and something shifted in me this summer. Something inside me said, "No more!" No more pushing and rushing. No more cold pizza at midnight. No more flights. No more books. No more house-guests. No more all of these things. Even things I love. Things I long for. Things that make me happy. No More. Only less. Less of everything.

It is easy to think that the Church has a lot of different objects—education, building, missions, holding services. Just as it is easy to think the State has a lot of different objects—military, political, economic, and what not. But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden—that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time. In the same way the Church exists for nothing else but to draw men into Christ, to make them little Christs. If they are not doing that, all the cathedrals, clergy, missions, sermons, even the Bible itself, are simply a waste of time.

I’ve never seen a throw like that,’ said Laurent. ‘I’ve never seen anything like it. Every time I see you fight, I wonder how it is Kastor got you in chains and onto a ship to my country.’ ‘It was . . .’ He stopped. It was more men than I could handle, he almost said. But the truth was simpler, and tonight he was honest with himself. He said, ‘I didn’t see it coming.’ He

This was something new. Or something old. I didn’t think of what it might be until after I had let Aubrey go back to the clinic to bed down next to her child. Bankole had given him something to help him sleep. He did the same for her, so I won’t be able to ask her anything more until she wakes up later this morning. I couldn’t help wondering, though, whether these people, with their crosses, had some connection with my current least favorite presidential candidate, Texas Senator Andrew Steele Jarret. It sounds like the sort of thing his people might do—a revival of something nasty out of the past. Did the Ku Klux Klan wear crosses—as well as burn them? The Nazis wore the swastika, which is a kind of cross, but I don’t think they wore it on their chests. There were crosses all over the place during the Inquisition and before that, during the Crusades. So now we have another group that uses crosses and slaughters people. Jarret’s people could be behind it. Jarret insists on being a throwback to some earlier, “simpler” time. Now does not suit him. Religious tolerance does not suit him. The current state of the country does not suit him. He wants to take us all back to some magical time when everyone believed in the same God, worshipped him in the same way, and understood that their safety in the universe depended on completing the same religious rituals and stomping anyone who was different. There was never such a time in this country. But these days when more than half the people in the country can’t read at all, history is just one more vast unknown to them. Jarret supporters have been known, now and then, to form mobs and burn people at the stake for being witches. Witches! In 2032! A witch, in their view, tends to be a Moslem, a Jew, a Hindu, a Buddhist, or, in some parts of the country, a Mormon, a Jehovah’s Witness, or even a Catholic. A witch may also be an atheist, a “cultist,” or a well-to-do eccentric. Well-to-do eccentrics often have no protectors or much that’s worth stealing. And “cultist” is a great catchall term for anyone who fits into no other large category, and yet doesn’t quite match Jarret’s version of Christianity. Jarret’s people have been known to beat or drive out Unitarians, for goodness’ sake. Jarret condemns the burnings, but does so in such mild language that his people are free to hear what they want to hear. As for the beatings, the tarring and feathering, and the destruction of “heathen houses of devil-worship,” he has a simple answer: “Join us! Our doors are open to every nationality, every race! Leave your sinful past behind, and become one of us. Help us to make America great again.

I believed that work would save me, make me happy, solve my problems; that if I absolutely wore myself out, happiness would be waiting for me on the other side of all that work. But it wasn't. On the other side was just more work. More expectations, more responsibility. I'd trained a whole group of people to know that I would never say no, I would never say "this is too much". I would never ask for more time or space, I would never bow out. And so they kept asking, and I was everyone's responsible girl.

As I look back, in many instances, I simply followed the natural course of things. And great things happened, mostly. But over time I realized they weren't necessarily great things for me. They were maybe someone else's great things, and I was both taking up the space that was meant for them and not standing in my own space, like wearing someone else's shoes, leaving them barefoot.

Every time you meet a crisis and live through it, you make it simpler for the next time. If you draw back and say, “I am afraid to do that,” because you might do or say something wrong or you might make a mistake, you will become timid and negative as a person.

The ’80s were a much simpler time, mainly because the only superhero movie franchise anyone could complain about was Superman, and the Internet didn’t exist so you couldn’t even complain about it to too many people—just, like, your mom and maybe your imaginary friend or whatever

The examen is a form of personal inventory. At day’s end, spend time in prayerful reflection on your day: your comings and goings, routines and disruptions, work and play, discoveries and disappointments. Think about who you met, or missed. Think about your moments of aloneness. In all, ask two questions: when was I most alive, most present, most filled and fulfilled today? And when was I most taxed, stressed, distracted, depleted today? A simpler, and more spiritually focused, version of those questions: when did I feel closest to God, and when farthest?

In a simpler world, perhaps unilateral power held by a single, smart, capable leader could rule the day. In a complex world, as we’ll explore together, it takes a collective sharing of power, creativity, and perspectives to become agile and nuanced enough to lead into the uncertain future.

Too often, the notion of progress is used as a code word for perfection, the chain of being in a different guise. The term should be employed with caution. Some see an arrow of time in biology, as in physics, but in the opposite direction- a relentless tendency to improve, just as a universe has a built-in trend towards chaos and disorder. That is too optimistic. Some lineages get more complicated, some simpler, and much of life has to struggle to stay in the same place. If everyone is evolving, nobody can afford to stop, and there may be constant change with no overall advance at all.

How do I know that a table still exists if I go out of the room and can’t see it? What does it mean to say that things we can’t see, such as electrons or quarks—the particles that are said to make up the proton and neutron—exist? One could have a model in which the table disappears when I leave the room and reappears in the same position when I come back, but that would be awkward, and what if something happened when I was out, like the ceiling falling in? How, under the table-disappears-when-I-leave-the-room model, could I account for the fact that the next time I enter, the table reappears broken, under the debris of the ceiling? The model in which the table stays put is much simpler and agrees with observation. That is all one can ask.

In more ancient times the life was simpler, but now the discovery of all these different medicines for curing dyspepsia shows that people are suffering from this disease. In this country we know that there are so many kinds of pills and medicines used. We even have those in India now. These things show that not only in America but in all the countries of the world we have to recourse to artificial means for necessary nutrients because people are not aware of right rules of diet. It is better to follow the right rules of diet in the beginning in order to avoid any kind of artificial medicines later on.

They would certainly have been simpler than the earliest known microbial mats, but somewhere in your genome there will be sequences of DNA that have been faithfully passed down across the great sweep of geological time, and if you have children, you’ll pass these four-billion-year-old messages on to them.

He never liked me. So I never liked him. A long time ago I made a decision that made things a lot simpler for me: I wasn't going to like someone who didn't like me. If someone had a problem with me, I wouldn't argue with him or try to change his mind. If he demonstrated he didn't like me, I came to the conclusion that life was too short, so fuck him. This included quite a few people I ran across in the music business, as well as my own brother and the whole nation of France. I wasn't going to turn into Sally Field ("You like me! You really like me!"), but I wasn't going to waste my time with assholes, either.

Don’t you ever wish you could go back?” Ellis murmurs, gaze turned up toward the chandeliers; their light glitters off of the lenses of her glasses. My gaze snaps away from the kettle, back to her. “To some other time,” she says, “when things were a little wilder. When the rules were a little less clear.” It’s the opposite of the usual line. A simpler time. A time when a lady was a lady. “Maybe. I hadn’t really thought about it.” I rub the edge of a tablecloth between my thumb and forefinger but feel only the friction of my age-softened gloves. “I suppose it depends on where I was too. I wouldn’t want to get burned at the stake as a witch.” “Oh, but can you blame them? You are a witch. I don’t doubt you would have poisoned the village crops, salted their fields, and led their daughters into temptation.” “Just their daughters?” Ellis glances back. She’s taken off the pince-nez; the frames dangle from an idle hand. “It takes one to know one.

You can make a drug—a way to anesthetize yourself—out of anything: working out, binge-watching TV, working, having sex, shopping, volunteering, cleaning, dieting. Any of those things can keep you from feeling pain for a while—that’s what drugs do. And, used like a drug, over time, shopping or TV or work or whatever will make you less and less able to connect to the things that matter, like your own heart and the people you love. That’s another thing drugs do: they isolate you.

People I had never seen before flocked in, their faces showing a longing you never saw for cake. People's eyes lit up for a cupcake, cake seemed to signal celebration. But their eyes got filmy, watery, misty when we handed them a slice of pie. Pie was memory. Nostalgia. Pie made people recall simpler, maybe happier times.

In all jazz, and especially the blues, there is something tart and ironic, authoritative and double-edged. White Americans seem to feel that happy songs are happy and sad songs are sad, and that, God help us, is exactly the way most white Americans sing them—sounding, in both cases, so helplessly, defenselessly fatuous that one dare not speculate on the temperature of the deep freeze from which issue their brave and sexless little voices. Only people who have been “down the line,” as the song puts it, know what this music is about…. White Americans do not understand the depths out of which such an ironic tenacity comes, but they suspect that the force is sensual, and they are terrified of sensuality, and do not any longer understand it. The word “sensual” is not intended to bring to mind quivering dusky maidens or priapic black studs. I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it. And I am not being frivolous here, either.

Touching the copper of the ankh reminded me of another necklace, a necklace long since lost under the dust of time. That necklace had been simpler: only a string of beads etched with tiny ankhs. But my husband had brought it to me the morning of our wedding, sneaking up to our house just after dawn in a gesture uncharacteristically bold for him. I had chastised him for the indiscretion. "What are you doing? You're going to see me this afternoon... and then every day after that!" "I had to give you these before the wedding." He held up the string of beads. "They were my mother's. I want you to have them, to wear them today.” He leaned forward, placing the beads around my neck. As his fingers brushed my skin, I felt something warm and tingly run through my body. At the tender age of fifteen, I hadn't exactly understood such sensations, though I was eager to explore them. My wiser self today recognized them as the early stirrings of lust, and . . . well, there had been something else there too. Something else that I still didn't quite comprehend. An electric connection, a feeling that we were bound into something bigger than ourselves. That our being together was inevitable. "There," he'd said, once the beads were secure and my hair brushed back into place. "Perfect.” He said nothing else after that. He didn't need to. His eyes told me all I needed to know, and I shivered. Until Kyriakos, no man had ever given me a second glance. I was Marthanes' too-tall daughter after all, the one with the sharp tongue who didn't think before speaking. (Shape-shifting would eventually take care of one of those problems but not the other.) But Kyriakos had always listened to me and watched me like I was someone more, someone tempting and desirable, like the beautiful priestesses of Aphrodite who still carried on their rituals away from the Christian priests. I wanted him to touch me then, not realizing just how much until I caught his hand suddenly and unexpectedly. Taking it, I placed it around my waist and pulled him to me. His eyes widened in surprise, but he didn't pull back. We were almost the same height, making it easy for his mouth to seek mine out in a crushing kiss. I leaned against the warm stone wall behind me so that I was pressed between it and him. I could feel every part of his body against mine, but we still weren't close enough. Not nearly enough. Our kissing grew more ardent, as though our lips alone might close whatever aching distance lay between us. I moved his hand again, this time to push up my skirt along the side of one leg. His hand stroked the smooth flesh there and, without further urging, slid over to my inner thigh. I arched my lower body toward his, nearly writhing against him now, needing him to touch me everywhere. "Letha? Where are you at?” My sister's voice carried over the wind; she wasn't nearby but was close enough to be here soon. Kyriakos and I broke apart, both gasping, pulses racing. He was looking at me like he'd never seen me before. Heat burned in his gaze. "Have you ever been with anyone before?" he asked wonderingly. I shook my head. "How did you ... I never imagined you doing that...” "I learn fast.” He grinned and pressed my hand to his lips. "Tonight," he breathed. "Tonight we ...” "Tonight," I agreed. He backed away then, eyes still smoldering. "I love you. You are my life.” "I love you too." I smiled and watched him go.

They went to the tree. Daemon dismounted and leaned against the tree, staring in the direction of the house. The stallion jiggled the bit, reminding him he wasn’t alone. “I wanted to say good-bye,” Daemon said quietly. For the first time, he truly saw the intelligence—and loneliness—in the horse’s eyes. After that, he couldn’t keep his voice from breaking as he tried to explain why Jaenelle was never going to come to the tree again, why there would be no more rides, no more caresses, no more talks. For a moment, something rippled in his mind. He had the odd sensation he was the one being talked to, explained to, and his words, echoing back, lacerated his heart. To be alone again. To never again see those arms held out in welcome. To never hear that voice say his name. To… Daemon gasped as Dark Dancer jerked the reins free and raced down the path toward the field. Tears of grief pricked Daemon’s eyes. The horse might have a simpler mind, but the heart was just as big.

But she knew it would never happen. She had no intention of visiting him there. Even if she were open to the idea, as Mom and Dad both hoped she would be, the mathematics of it seemed utterly impossible to her. What was she supposed to do, spend Christmas there and Easter here? See her dad every other holiday and one week during the summer, just enough to glimpse his new life in fragments, tiny slivers of a world she had no part in? And all the while missing out on those moments of her mom’s life—her mom, who’d done nothing to deserve to spend Christmas alone? That, it seemed to Hadley, was no way to live. Perhaps if there were more time, or if time were more malleable; if she could be both places at once, live parallel lives; or, simpler yet, if Dad would just come home. Because as far as she was concerned, there was no in-between: She wanted all or nothing, illogically, irrationally, even though something inside of her knew that nothing would be too hard, and all was impossible.

But then, staring at the label on one crate, which read SWORD-CANE-DLUBECK SHOE TREE-HORA SUITS (3)-HORA ASSORTED HANDKERCHIEFS (6)-HORA Josef felt a bloom of dread in his belly, and all at once he was certain that it was not going to matter one iota how his father and the others behaved. Orderly or chaotic, well inventoried and civil or jumbled and squabbling, the Jews of Prague were dust on the boots of the Germans, to be whisked off with an indiscriminate broom. Stoicism and an eye for detail would avail them nothing. In later years, when he remembered this moment, Josef would be tempted to think that he had suffered a premonition, looking at those mucilage-caked labels, of the horror to come. At the time it was a simpler matter. The hair stood up on the back of his neck with a prickling discharge of ions. His heart pulsed in the hollow of his throat as if someone had pressed there with a thumb. And he felt, for an instant, that he was admiring the penmanship of someone who had died.

My first life fled without a fight and left nothing behind, so I doubt it was a loss worth mourning. A man I don’t remember mixed genes with a woman I can’t recall, and I was called to the stage. I stumbled through the curtain, squinting into the blinding light of the birth canal, and after a brief and banal performance, I died. This is the arc of the average life—unexamined, unremarked, unremarkable—and it should have ended there. In simpler times, life was a one-act play, and when it was over we took our bows and caught our roses and enjoyed any applause we earned, then the spotlight faded and we shuffled backstage to nibble crackers in the greenroom of eternity.

The oldest of the service branches, the Army as an insitution has maintained the protocol, customs, and courtesies of a bygone era. At their best these can be an indearing salute to the past: The gracious homes, the parades and pageantry, the patriotic speeches, the uniforms and balls are all throwbacks to a simpler, more innocent time.

187. Is it a related form of aggrandizement, to inflate a heartbreak into a sort of allegory? Losing what one loves is simpler, more common, than that. More precise. One could leave it, too, as it is. -- Yet how can I explain, that every time I put a pin in the balloon of it, the balloon seems to swell back up as soon as I turn away from it?

Furthermore, it's equally evident that what goes on is actually one degree better than self-reproduction, for organisms appear to have gotten more elaborate in the course of time. Today's organisms are phylogenetically descended from others which were vastly simpler than they are, so much simpler, in fact, that it's inconceivable, how any kind of description of the latter, complex organism could have existed in the earlier one. It's not easy to imagine in what sense a gene, which is probably a low order affair, can contain a description of the human being which will come from it. But in this case you can say that since the gene has its effect only within another human organism, it probably need not contain a complete description of what is to happen, but only a few cues for a few alternatives. However, this is not so in phylogenetic evolution. That starts from simple entities, surrounded by an unliving amorphous milieu, and produce, something more complicated. Evidently, these organisms have the ability to produce something more complicated than themselves.

Can we go back to the way things were, before life got so complicated with the wheel and then the three other wheels?

An integrated automation factory should ensure cost savings, stabilisation and reduced turnaround times across all services.

Don't wait for things to be simpler, easier, or better. Life will always be complicated. Learn to be happy now. And know that no matter the time or day, it will always be now.

Sometimes people think the old days were better than today. Even though life was simpler and slower, it was not necessarily easier.

In the United States both plates and portions have increased dramatically over time. A really good nudge would be to make them smaller.

Every generation looks back longingly to an earlier age when things were simpler and clearer, a time before degeneration began.

Worrying had always seemed to me like a laughable waste of time and energy; so much simpler to go happily about your business and deal with the problem when it arose, if it did, which it mostly didn’t.

People react in such complicated ways to any death, but particularly to the death of a parent, because a lot of what one feels is about oneself and the sense that nothing now stands between that self and dying. You have now become the older generation. I believe that the closer and more loving the relationship is, the deeper but simpler the grief. Of my father’s children, my brother had the hardest time

Logan had infiltrated enemy strongholds with less effort than he was expending to get this family tell him the complete truth.... Something was very wrong when war seemed so much simpler than his home life.

I’m not building a castle or a monument; I’m building a soul and a family. I’ll tell stories all my life, writing on napkins and on the backs of receipts, or in books if they let me, but this is the promise I make to my God: I will never again be so careless, so cavalier with the body and soul you’ve given me. They are the only things in all the world that have been entrusted entirely to me, and I stewarded them poorly, worshiping for a time at the altars of productivity, capability, busyness, distraction. This body and soul will become again what God intended them to be: living sacrifices, offered only to him. I will spend my life on meaning, on connection, on love, on freedom. I will not waste one more day trapped in comparison, competition, proving, and earning. That’s the currency of a culture that has nothing to offer me. It

I felt that the metal of my spirit, like a bar of iron that is softened and bent by a persistent flame, was being gradually softened and bent by the troubles that oppressed it. In spite of myself, I was conscious of a feeling of envy for those who did not suffer from such troubles, for the wealthy and the privileged; and this envy, I observed, was accompanied—still against my will—by a feeling of bitterness towards them, which, in turn, did not limit its aim to particular persons or situations, but, as if by an uncontrollable bias, tended to assume the general, abstract character of a whole conception of life. In fact, during those difficult days, I came very gradually to feel that my irritation and my intolerance of poverty were turning into a revolt against injustice, and not only against the injustice which struck at me personally but the injustice from which so many others like me suffered. I was quite aware of this almost imperceptible transformation of my subjective resentments into objective reflections and states of mind, owing to the bent of my thoughts which led always and irresistibly in the same direction: owing also to my conversation, which, without my intending it, alway harped upon the same subject. I also noticed in myself a growing sympathy for those political parties which proclaimed their struggle against the evils and infamies of the society to which, in the end I had attributed the troubles that beset me—a society which, as I thought, in reference to myself, allowed its best sons to languish and protected its worst ones. Usually, and in the simpler, less cultivated people, this process occurs without their knowing it, in the dark depths of consciousness where, by a kind of mysterious alchemy, egoism is transmuted into altruism, hatred into love, fear into courage; but to me, accustomed as I was to observing and studying myself, the whole thing was clear and visible, as though I were watching it happen in someone else; and yet I was aware the whole time that I was being swayed by material subjective factors, that I was transforming purely personal motives into universal reasons.

It’s sometimes argued that there’s no real progress; that a civilization that kills multitudes in mass warfare, that pollutes the land and oceans with ever larger quantities of debris, that destroys the dignity of individuals by subjecting them to a forced mechanized existence can hardly be called an advance over the simpler hunting and gathering and agricultural existence of prehistoric times. But this argument, though romantically appealing, doesn’t hold up. The primitive tribes permitted far less individual freedom than does modern society. Ancient wars were committed with far less moral justification than modern ones. A technology that produces debris can find, and is finding, ways of disposing of it without ecological upset. And the schoolbook pictures of primitive man sometimes omit some of the detractions of his primitive life—the pain, the disease, famine, the hard labor needed just to stay alive. From that agony of bare existence to modern life can be soberly described only as upward progress, and the sole agent for this progress is quite clearly reason itself.

In the face of death, earth’s last vanities vanish. I feel I am growing calmer, simpler, more lucid. Too late to see sense! It’s a strange thing – I really am growing calmer, and yet at the same time I’m scared. Yes, I’m scared.

In the afterglow of the Big Bang, humans spread in waves across the universe, sprawling and brawling and breeding and dying and evolving. There were wars, there was love, there was life and death. Minds flowed together in great rivers of consciousness, or shattered in sparkling droplets. There was immortality to be had, of a sort, a continuity of identity through replication and confluence across billions upon billions of years. Everywhere they found life. Nowhere did they find mind—save what they brought with them or created—no other against which human advancement could be tested. With time, the stars died like candles. But humans fed on bloated gravitational fat, and achieved a power undreamed of in earlier ages. They learned of other universes from which theirs had evolved. Those earlier, simpler realities too were empty of mind, a branching tree of emptiness reaching deep into the hyperpast. It is impossible to understand what minds of that age—the peak of humankind, a species hundreds of billions of times older than humankind—were like. They did not seek to acquire, not to breed, not even to learn. They had nothing in common with us, their ancestors of the afterglow. Nothing but the will to survive. And even that was to be denied them by time. The universe aged: indifferent, harsh, hostile, and ultimately lethal. There was despair and loneliness. There was an age of war, an obliteration of trillion-year memories, a bonfire of identity. There was an age of suicide, as the finest of humanity chose self-destruction against further purposeless time and struggle. The great rivers of mind guttered and dried. But some persisted: just a tributary, the stubborn, still unwilling to yield to the darkness, to accept the increasing confines of a universe growing inexorably old. And, at last, they realized that this was wrong. It wasn't supposed to have been like this. Burning the last of the universe's resources, the final down-streamers—dogged, all but insane—reached to the deepest past. And—oh. Watch the Moon, Malenfant. Watch the Moon. It's starting—

Don’t be difficult, Denys,” Nell chided. “All women like a little flattery from time to time.” “What if they didn’t? What if they simply liked themselves and no one needed to bend backwards to flatter them? Wouldn’t it all be simpler then?

White Americans do not understand the depths out of which such an ironic tenacity comes, but they suspect that the force is sensual, and they are terrified of sensuality and do not any longer understand it. The word “sensual” is not intended to bring to mind quivering dusky maidens or priapic black studs. I am referring to something much simpler and much less fanciful. To be sensual, I think, is to respect and rejoice in the force of life, of life itself, and to be present in all that one does, from the effort of loving to the breaking of bread. It will be a great day for America, incidentally, when we begin to eat bread again, instead of the blasphemous and tasteless foam rubber that we have substituted for it.

There's a Spanish proverb that's always fascinated me. 'Take what you want and pay for it, says God.' I don't believe in God, but that principle seems, to me, to have a divinity of its own; a kind of blazing purity. What could be simpler, or more crucial? You can have anything you want, as long as you accept that there is a price and that you will have to pay it. It seems to me, that we as a society have come to overlook the second clause. We hear only 'Take what you want, says God'; nobody mentions a price, and when it comes time to settle the score, everyone's outraged. We've become a nation of defaulters: we buy on credit, and when the bill comes in, we're so deeply outraged that we refuse even to look at it.

All he'd ever wanted was for nothing to change. Or for things to change only in the right ways, improving little by little, day by day, forever. It sounded crazy when you said it like that, but that was what baseball had promised him, what Westish College had promised him, what Schwartzy had promised him. The dream of every day the same. Every day was like the day before but a little bit better. You ran the stadium a little faster. You bench-pressed a little more. You hit the ball a little harder in the cage; you watched the tape with Schwartzy afterward and gained a little insight into your swing. Your swing grew a little simpler. Everything grew simpler, little by little. You ate the same food, work up at the same time, wore the same clothes. Hitches, bad habits, useless thoughts--whatever you didn't need slowly fell away. Whatever was simple and useful remained. You improved little by little til the day it all became perfect and stayed that way. Forever.

The oak was, of course, a great stealer of the surrounding pasture—its only value to provide shade for the livestock—but it was a magnificent tree. It had been there at least as long as Luxtons had owned the land. To have removed it would have been unthinkable (as well as a forbidding practical task). It simply went with the farm. No one taking in that view for the first time could have failed to see that the tree was the immovable, natural companion of the farmhouse, or, to put it another way, that so long as the tree stood, so must the farmhouse. And no mere idle visitor—especially if they came from a city and saw that tree on a summer’s day—could have avoided the simpler thought that it was a perfect spot for a picnic.

Another one, popular with inhabitants of northern Europe, invokes the supposed stimulatory effects of their homeland’s cold climate and the inhibitory effects of hot, humid, tropical climates on human creativity and energy. Perhaps the seasonally variable climate at high latitudes poses more diverse challenges than does a seasonally constant tropical climate. Perhaps cold climates require one to be more technologically inventive to survive, because one must build a warm home and make warm clothing, whereas one can survive in the tropics with simpler housing and no clothing. Or the argument can be reversed to reach the same conclusion: the long winters at high latitudes leave people with much time in which to sit indoors and invent.

we are all stardust. The whole universe is inside us. Every element within us was made in a star. Nitrogen, calcium, hydrogen, oxygen, phosphorous and all the other stuff. We are made of deep space and deep time and have been forged in supernovas (or supernovae, if we are being pretentious). An element, as you no doubt know, is matter that can’t be broken down into a simpler substance. They are the primes of the cosmos. We are made of elements. We have the unbreakable and the eternal inside us.

Then, although it was still the end of the story, I put it at the beginning of the novel, as if I needed to tell the end first in order to go on and tell the rest. It would have been simpler to begin at the beginning, but the beginning didn’t mean much without what came after, and what came after didn’t mean much without the end. Maybe I did not want to have to choose a place to start, maybe I wanted all the parts of the story to be told at the same time. As Vincent says, I often want more than is possible.

High-status destiny also makes life simpler. How so? Research has shown that multitasking is not a desirable quality. In fact, it’s a sign of low intelligence and creates stress. In the 1990s, multitasking was the shit. People would proudly announce on their résumés that they were “an excellent multitasker.” That’s great and all, except now we know the brain isn’t designed to multitask. It causes stress, and that’s not a good thing. When you know what your destiny is, life becomes a lot simpler. Rather than stressing over decision after decision, some far less important than others, you can just ask yourself, “Does this serve my purpose or not?” What could be simpler than one question? If the answer is yes, great. If the answer is no, don’t waste your time on it. Simple. Clear. High status.

One thing I’ve learned in the self-development business: We all have lots of reasons why we aren’t doing something we “should,” like investing, flossing, or starting a business. No time, no money, not sure where to start, etc. Sometimes the truth is simpler: We just don’t want to.

Every human society expends tremendous time and energy teaching its children the right way to behave. You look at a simpler society, in the rain forest somewhere, and you find that every child is born into a network of adults responsible for helping to raise the child. Not only parents, but aunts and uncles and grandparents and tribal elders. Some teach the child to hunt or gather food or weave; some teach them about sex or war. But the responsibilities are clearly defined, and if a child does not have, say, a mother’s brother’s sister to do a specific teaching job, the people get together and appoint a substitute. Because raising children is, in a sense, the reason the society exists in the first place. It’s the most important thing that happens, and it’s the culmination of all the tools and language and social structure that has evolved.

Very often, the truly significant news is trapped inside our own mind – but the crush of news from without hampers our ability to pick up on our own tentative thoughts and emerging ideas. The news gives us one of the most prestigious excuses ever invented to never spend time roaming freely inside our own thoughts. Of course, the news that is broadcast to us will be important to someone, somewhere – but most of the time it is wholly disconnected from our own real priorities over the coming years, which are to make the most of our life and our talents in the time that remains to us.

I would be happy just about anywhere, as long as I can be surrounded by tall trees and maybe a lake or river with majestic mountains in the background. I always admired how they lived during the frontier times. You could find yourself a nice spot and build your dream home without worrying about paying rent or a mortgage. Simpler times. I think what’s happening now could possibly lead to something like that happening, again. We’re already experiencing a breakdown in government, as far as New York City goes. If more cities become infected elsewhere, who knows how things will turn out?

I understand the hesitation that some relationships are the very things that drain us. Be smart and honest about the relationships to which you give your time. But we must be careful, if we’ve gotten burned by a few, that we don’t lump all relationships into the hard category. Get smart with whom you spend your time. But do take this time. Yes, all relationships require work. And yes, relationships can complicate things. But they also have the power to force us into a much simpler rhythm. Stop. Listen. Talk. Process. Walk. Notice. Engage. Compliment. Thank. Hold hands. Just be together.

It takes just as much faith to use a door closing prayer, as it does to use a door opening prayer. And the stronger our flesh is within us, the harder it is for us to pray such prayers. We would rather play a game of chance, and walk through any door, hoping that God is on the other side of it. But, if we chose a wrong door, we only end up wasting time, and slowing down our journey into exactly what God wants us to do for him. Sometimes it's simpler to go through an easy door, that requires little faith, when God really prefers us to go through the harder doors, which will lead us onto greater things.

Do you ever wonder why a battered wife stays with her husband? Why people continue to spend money they don’t have even though they know they are deeply in debt? Why some keep jamming food in their mouths when they’re already overweight? Why do people stay in bad relationships? Why are some people still racist? Why do people still drink and drive? You’d think the response to all these things would be obvious and cause them to scream, “Duh, of course I need to change this.” Why do we keep doing church the same way even when we know it’s in critical decline? Why do paid church leaders spend so much time preparing for a 90-minute service for Christians who have heard it all before? Why do we still call our message the good news when it clearly seems to be bad news or no news to Sojourners? Why do we think Pharisees are only found in the Bible? Why is returning to a simpler form of ancient church so hard to grasp?

I do know a little about war and peace. War is a bowl cut, Mr Park, it couldn’t be any simpler. But peace, peace is a dreadlock,’ Mr Lee said as he pretended to make an imaginary one. ‘It takes time, effort and patience. Our world needs leaders who are capable of making dreadlocks rather than shaping bowl cuts.

Romanticism valued individual voices, including those of women and "common people." They tended to idealize the pastoral lives of farmers, shepherds, milkmaids, and other rustic people, figures who seemed to them to belong to a simpler, more wholesome, less cynical time when humankind lived in harmony with nature.

I have never returned to the mortal realms. Those who make frequent trips do so at great personal sacrifice.” I looked at Reth, who still stood next to me, had been standing next to me this entire time, silent and watching. Reth who never needed to come back to Earth after I freed him from IPCA. Reth who was looking dimmer by the hour after taking the midnight faerie’s attack in my place. The Light Queen followed my gaze. “My golden son has given much because of his love for you and his devotion to me. He may yet give up all.” Well, bleep. It was so much simpler to hate him. “I know you hold depths of anger and bitterness toward the fey, child, but please understand our desperation. And please know my deep respect for humans and human life. Such beautiful, fragile animals, so fleeting and easily broken yet powerful beyond anything faeries can ever hope to be. We cannot create but live forever, unchanging. You change with every breath, dying even as you live, but your thread to eternity and immortality is reborn with every new generation.” I was bust avoiding Reth’s eyes, not wanting to think that, as someone who was nobly sacrificing to be around me and protect me. Not wanting to accept that he really loved me the way he was always saying he did.

Thoreau admonished, “Our life is frittered away by detail.… Simplicity, simplicity, simplicity!” This longing for simplicity is so powerful and complex that it needs its own term, much like nostalgie de la boue (yearning for the mud) or wabi sabi (the beauty of the imperfect and impermanent). When I asked on my blog if anyone knew a term to capture this idea, one reader coined the wonderful word “Waldenlust.” This longing takes several forms: fantasies of the freedom that dispossession would bring; nostalgia for earlier, supposedly simpler times; and reverence for the primitive, which is assumed to be more authentic and closer to nature. I

Sami was nostalgic for the old Mecca, for the simpler times when the mizan, the balance, between modernity and tradition was easier to attain and maintain. His eternal quest for spiritual harmony was constantly disrupted by construction cranes, bulldozers, generators, and loudspeakers, Sami believed in an evolution that respected the continuity, but Mecca’s connections with the past were being physically severed. The future of the sanctuary of Islam was in danger. The aim of his research center was to make further expansions to the mosque and its surroundings more in tune with history, more respectful of tradition. It was a Sisyphean battle.

Patriotism,” said Lymond, “like honesty is a luxury with a very high face value which is quickly pricing itself out of the spiritual market altogether. [...] It is an emotion as well, and of course the emotion comes first. A child’s home and the ways of its life are sacrosanct, perfect, inviolate to the child. Add age; add security; add experience. In time we all admit our relatives and our neighbours, our fellow townsmen and even, perhaps, at last our fellow nationals to the threshold of tolerance. But the man living one inch beyond the boundary is an inveterate foe. [...] Patriotism is a fine hothouse for maggots. It breeds intolerance; it forces a spindle-legged, spurious riot of colour.… A man of only moderate powers enjoys the special sanction of purpose, the sense of ceremony; the echo of mysterious, lost and royal things; a trace of the broad, plain childish virtues of myth and legend and ballad. He wants advancement—what simpler way is there? He’s tired of the little seasons and looks for movement and change and an edge of peril and excitement; he enjoys the flowering of small talents lost in the dry courses of daily life. For all these reasons, men at least once in their lives move the finger which will take them to battle for their country.… “Patriotism,” said Lymond again. “It’s an opulent word, a mighty key to a royal Cloud-Cuckoo-Land. Patriotism; loyalty; a true conviction that of all the troubled and striving world, the soil of one’s fathers is noblest and best. A celestial competition for the best breed of man; a vehicle for shedding boredom and exercising surplus power or surplus talents or surplus money; an immature and bigoted intolerance which becomes the coin of barter in the markets of power— [...] These are not patriots but martyrs, dying in cheerful self-interest as the Christians died in the pleasant conviction of grace, leaving their example by chance to brood beneath the water and rise, miraculously, to refresh the centuries. The cry is raised: Our land is glorious under the sun. I have a need to believe it, they say. It is a virtue to believe it; and therefore I shall wring from this unassuming clod a passion and a power and a selflessness that otherwise would be laid unquickened in the grave. [...] “And who shall say they are wrong?” said Lymond. “There are those who will always cleave to the living country, and who with their uprooted imaginations might well make of it an instrument for good. Is it quite beyond us in this land? Is there no one will take up this priceless thing and say, Here is a nation, with such a soul; with such talents; with these failings and this native worth? In what fashion can this one people be brought to live in full vigour and serenity, and who, in their compassion and wisdom, will take it and lead it into the path?

there’s a simpler reason that white collars hate white trash—rednecks were the ones who beat them up in high school. That’s usually the only time white-collar white liberals were forced to mingle with white trash. High school was probably the most egalitarian social experiment they were ever required to make, and they haven’t stopped running from it yet.

There is only one thing your baby really needs: you. There is only one thing to do: be fully present. The greatest gift you can give your child is yourself: your body, your acceptance, your responsiveness, your time, and your energy. Nothing could be simpler or more challenging, more vulnerable or more empowering. Nothing could be more freeing or health and life enhancing.

Perhaps cold climates require one to be more technologically inventive to survive, because one must build a warm home and make warm clothing, whereas one can survive in the tropics with simpler housing and no clothing. Or the argument can be reversed to reach the same conclusion: the long winters at high latitudes leave people with much time in which to sit indoors and invent.

I would not mind if books simpler than this one, but combining fiction and fact, were also called blivits. This would encourage The New York Times Book Review to establish a third category for best sellers, one long needed, in my opinion. If there were a separate list for blivits, then authors of blivits could stop stepping in the faces of mere novelists and historians and so on.

Only twenty-seven people in Britain can explain why the day after Christmas Day is called Boxing Day, but that doesn't stop millions from marking it by staying home from work. An intriguing side effect of thus having two consecutive public holidays is that no matter what days of the week they fall on, the British can easily justify taking the whole week off. Suppose Christmas Day falls on a Tuesday, with Boxing Day on the Wednesday. Well, then, what is the point, the contemporary Bob Cratchit cries, of bother to open up the office or factory on Monday, when we all plan to knock off work by lunchtime because it's Christmas Eve? And it's hardly worth cranking up the heat for a working week that's now been whittled down to just two days. By the time we finish complaining about our ingrate in-laws and the cheesy Christmas television programs and the blatant materialism of our kids, it's time to go home for the weekend. Isn't it simpler for Mr. Scrooge to close the countinghouse until the New Year? (He can still pay us, of course.) This creative logic is a little more challenging when Christmas Day is a Thursday, but several Plumley residents had pulled it off...

A mere knowledge of things can be had in a short enough time, but their spirit can only be acquired by centuries of training and self-control. Dominating nature from outside is a much simpler thing than making her your own in love's delight, which is a work of true genius. Your race has shown that genius, not by acquirements, but by creations; not by display of things, but by manifestation of its own inner being.

In summary, the rather obscure laws of the weather are easy to understand once we view the earth from space. Thus the solution to the problem is to go up into space, into the third dimension. Facts that were impossible to understand in a flat world suddenly become obvious when viewing a three-dimensional earth. Similarly, the laws of gravity and light seem totally dissimilar. They obey different physical assumptions and different mathematics. Attempts to splice these two forces have always failed. However, if we add one more dimension, a fifth dimension, to the previous four dimensions of space and time, then the equations governing light and gravity appear to merge together like two pieces of a jigsaw puzzle. Light, in fact, can be explained as vibrations in the fifth dimension. In this way, we see that the laws of light and gravity become simpler in five dimensions.

Across the room, a trio of dark shapes—men’s forms, in trousers and waistcoats and jackets. In the low light, their headless forms seem alive, leaning into one another as they study her. She considers the cut of their clothes, the absence of bone stays or bustled skirts, and thinks, not for the first time, and certainly not for the last, how much simpler it would be to be a man, how easily they move through the world, and at such little cost.

The change which would be produced by simpler habits on political economy is sufficiently remarkable. The monopolising eater of animal flesh would no longer destroy his constitution by devouring an acre at a meal … The quantity of nutritious vegetable matter consumed in fattening the carcase of an ox, would afford ten times the sustenance, undepraving indeed, and incapable of generating disease, if gathered immediately from the bosom of the earth.

Although I didn't think so at the time, things were a lot simpler in 1969. All you had to do to express yourself was throw rocks at riot police. But with today's sophistication, who's in a position to throw rocks? Who's going to brave what tear gas? C'mon that's the way it is. Everything is rigged, tied into that massive capital web, and beyond this web there's another web. Nobody's going anywhere. You throw a rock and it'll come back right at you.

Will found that if he looked at the fire, with the angel just at the edge of his vision, he had a much stronger impression of him. “Where is Baruch?” he said. “Can he communicate with you?” “I feel that he is close. He’ll be here very soon. When he returns, we shall talk. Talking is best.” And barely ten minutes later the soft sound of wingbeats came to their ears, and Balthamos stood up eagerly. The next moment, the two angels were embracing, and Will, gazing into the flames, saw their mutual affection. More than affection: they loved each other with a passion. Baruch sat down beside his companion, and Will stirred the fire, so that a cloud of smoke drifted past the two of them. It had the effect of outlining their bodies so that he could see them both clearly for the first time. Balthamos was slender; his narrow wings were folded elegantly behind his shoulders, and his face bore an expression that mingled haughty disdain with a tender, ardent sympathy, as if he would love all things if only his nature could let him forget their defects. But he saw no defects in Baruch, that was clear. Baruch seemed younger, as Balthamos had said he was, and was more powerfully built, his wings snow-white and massive. He had a simpler nature; he looked up to Balthamos as to the fount of all knowledge and joy. Will found himself intrigued and moved by their love for each other.

I find it simpler to envision shedding tears over a matter than picturing myself genuinely prepared for change. Understanding my emotions proves intricate. It commences with a yearning to refine my thought processes, a longing to evolve into a superior version of myself, and an acknowledgment of the knowledge and superiority of others beyond my current perception. On rare occasions, this contemplation lingers within me, day after day, gradually evolving from a fleeting thought into an intrinsic facet of my identity. The aforementioned notion holds promise for instigating positive change within me, yet it often necessitates a significant passage of time before I yearn for it, and the resultant impact is distressing. I come to terms with the notion that my heart is astray, preyed upon by untamed beasts. I can anticipate your reassurance: "Don't worry, no one is perfect." Nonetheless, I acknowledge that I stand just a notch above the beasts and several steps below the angels.

But in a way things are much simpler than that. The State exists simply to promote and to protect the ordinary happiness of human beings in this life. A husband and wife chatting over a fire, a couple of friends having a game of darts in a pub, a man reading a book in his own room or digging in his own garden—that is what the State is there for. And unless they are helping to increase and prolong and protect such moments, all the laws, parliaments, armies, courts, police, economics, etc., are simply a waste of time.

As for Resistances! They are almost an item of dogma in the current secular religion. Persons who would never dream of going to the time, expense, or trouble of a full analysis will tell you complacently that they have “a resistance” to this or that, and feel that they have done all and more than can be asked of them by admitting their handicap. Remarkable cures of resistances, however, have been observed in those who took solemnly the advice to replace that word with our ancestors’ outmoded synonym for the same thing: “bone-laziness.” It is not quite so much fun, nor so flattering, to be foolishly lazy as it is to be the victim of a technical term, but many are crippled for knowing an impressive word who would have had no such trouble if they had lived in a simpler and less self-indulgent society. Those who are genuinely, deeply, and unhappily in the grip of a neurosis should turn at once to one of the well known therapies. Unless one is willing to do so, it should be made a matter of social disapproval to refer technically to such difficulties.

I don’t want to get to the end of my life and look back and realize that the best thing about me was I was organized. That I executed well, that I ran a tight ship, that I never missed a detail. I want to look back and remember all the times I threw candy, even when it didn’t make sense. Especially when it didn’t make sense. I know how hard it is to juggle everything. I’m right in it, with little kids and a full-time job and dreams for the future and regrets about the past. And that’s why I’m throwing candy every chance I get.

Now I quite acknowledge that these allegories are very nice, but he is not to be envied who has to invent them; much labor and ingenuity will be required of him; and when he has once begun, he must go on and rehabilitate centaurs and chimeras dire. Gorgons and winged steeds flow in apace and numberless other inconceivable and portentous monsters. And if he is skeptical about them, and would fain reduce them one after another to the rules of probability, this sort of crude philosophy will take up all his time. Now, I have certainly not time for such inquiries. Shall I tell you why? I must first know myself, as the Delphian inscription says; to be curious about that which is not my business, while I am still in ignorance of my own self, would be ridiculous. And, therefore, I say farewell to all this; the common opinion is enough for me. For, as I was saying, I want to know not about this, but about myself. Am I, indeed, a wonder more complicated and swollen with passion than the serpent Typho, or a creature of gentler and simpler sort, to whom nature has given a diviner and lowlier destiny?

How, I wondered, could you regain a poetical frame of mind at times like this? I came to the conclusion that it could be done, if only you could take your feelings and place them in front of you, and then taking a pace back to give yourself the room to move that a bystander would have, examine them calmly and with complete honesty. The poet has an obligation to conduct to conduct a post-mortem on their own corpse and to make public their findings as to any disease they may encounter. There are many ways in which they may do this, but the best, and certainly the most convenient, is to try and compress every single incident which they come across into the seventeen syllables of a Hokku. Since this is poetry in its handiest and simplest form, it may be readily composed while you are washing your face, or in the lavatory, or on a tram. When I say that it may be readily composed, I do not mean it in any derogatory sense. On the contrary, I think it is a very praiseworthy quality, for it makes it easy for one to become a poet; and to become a poet is one way to achieve supreme enlightenment. No, the simpler it is, the greater its virtue. Let us assume that you are angry: you write about what it is that has made you lose your temper, and immediately it seems that it is someone else's anger that you are considering. Nobody can be angry and write a Hokku at the same time. Likewise, if you are crying, express your tears in seventeen syllables and you feel happy. No sooner are your thoughts down on paper, than all connection between you and the pain which caused you to cry is severed, and your only feeling is one of happiness that you a person capable of shedding tears.

It would all be so much simpler if we could only deny the existence of the psyche. But here we are with our immediate experiences of something that is—something that has taken root in the midst of our measurable, ponderable, three-dimensional reality, that differs bafflingly from this in every respect and in all its parts, and yet reflects it. The psyche may be regarded as a mathematical point and at the same time as a universe of fixed stars. It is small wonder, then, if, to the unsophisticated mind, such a paradoxical being borders on the divine. If it occupies no space, it has no body. Bodies die, but can something invisible and incorporeal disappear? What is more, life and psyche existed for me before I could say "I", and when this "I" disappears, as in sleep or unconsciousness, life and psyche still go on, as our observation of other people and our own dreams inform us. Why should the simple mind deny, in the face of such experiences, that the "soul" lives in a realm beyond the body? I must admit that I can see as little nonsense in this so-called superstition as in the findings of research regarding heredity or the basic instincts.

Fyodor Pavlovich learned of his wife’s death when he was drunk; it was said that he ran out into the street with his hands raised to heaven in joy, shouting: ‘Lord, now lettest thou thy servant…’;* others say he wept convulsively like a child, so much so that, despite all the revulsion he aroused, he was pitiful to behold. Very probably, both accounts are true—that is, he rejoiced in his liberation and shed tears for his liberator at one and the same time. In most cases, people, even evil-doers, are much simpler and more naïve than we generally suppose. And the same is true of you and me.

And then, inevitably, there is the moment of shock. It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that. People kept going because that was all that they could really do. Which is no less an achievement, in its way.

Should the girls decide to go for a walk, they would need to change into a different outfit, a light woollen tweed suit and sturdier boots - but on simpler days, such as for the garden party, they make mercifully few changes. Cora, like many married ladies in her position, takes the opportunity on quiet afternoons to take off her corset and wear a teagown for an hour or two before getting into her evening dress. Its huge advantage was that it was always ornately decorated but simply cut, meaning it was the only garment a woman could conceivably get in and out of alone, as it could be worn without a corset underneath. Worn between five and seven o'clock, it gave rise to the French phrase 'cinq a sept'. This referred to the hours when lovers were received, the only time of day when a maid wouldn't need to be there to help you undress and therefore discover your secret. Lady Colin Campbell's divorce had hinged on the fact that her clothes had clearly been fastened by a man who didn't know what he was doing; when her lady's maid saw her for the next change, the fastenings were higgledy-piggledy. But for Cora, the teagown is not for any illicit behaviour, just for respite from her underpinnings.

Long ago, when I was very young, I learned that all political points of view were valid for the people who held them, except for the fanatics on the fringes who are usually incapable of rational thought. Think about the blind men and the elephant. Honorable people can hold very different opinions because they have very different life experiences. Liberals, conservatives, middle-of-the-roaders, big-government types, libertarians, old, young, middle-aged, highly educated or average or uneducated, skilled or unskilled, stupid, average smarts, or genius, they all see a little bit of how the world works and process it into a worldview, and they are all correct. The genius of representative democracy is that it takes all these viewpoints and grinds them up and arrives at some kind of resolution, most of the time. Look at the federal tax code: government policy has tried to accommodate all major and many minor concerns and still raise revenue. Any dictator with half a brain could put a tax code together that is simpler and more efficient and raises more revenue. But the United States still has one of the highest, if not the highest, rate of voluntary tax compliance of any country in the world. So something must be working right.

It was true that her early radiance was gone. The red cheeks had paled; she was thin, worn, a little older-looking than her age, which must have been nearly thirty. But there was about her the mysterious authority of beauty, a sureness in the carriage of the head, the movement of the eyes, which, without being in the least theatrical, struck his as highly trained and full of a conscious power. At the same time she was simpler in manner than most of the ladies present, and many people (as he heard afterward from Janey) were disappointed that her appearance was not more “stylish”—for stylishness was what New York most valued.

What can we do to maintain slowness in the face of those periods of busyness? How can we avoid overload, exhaustion, or even burnout? Perhaps unsurprisingly, my answer is simply to pay attention. I recognize the way I'm inclined to stay up late, the way I will procrastinate at every option- and instead of spiraling into that overwhelming sense of too much, I check in with myself. Why am I feeling this way? What has changed? What is there more of? What is there less of? Become better at recognizing the signs of a looming backslide and pay close attention to the areas of our lives that have the greatest impact, ensuring they never slip too far out of hand. Nicholas Bate refers to this regular checking in as "taking your MEDS" or more specifically, paying attention to: - Mindfulness - Exercise - Diet - Sleep Once I recognize which of these areas has changed, its simpler (not necessarily easier) to recognize the issue and start fixing it. Sometimes the changes aren't in my control, so I need to look for ways of finding slow by creating more opportunities for a moment of deep breathing or paying close attention to whats in front of me. But other times, I've simply lost sight of what works, and its a matter of adding more of these things I've neglected- Mindfulness, simplicity, kindness- and reducing the things that don't serve me well. Above all else, though, I simply go back to my Why. I call to mind the foundation of this life I want. The vivid imaging of a life well lived. The loved ones, the generosity, the adventure, and the world I want to leave behind. And if that feels too big, I call to mind even smaller reminders, like the warm pressure of my kids hands in mine, the wholeness of a good conversation with Ben, the lightness of simply sitting quietly. Our Why is the antidote to overload. Its a call back to the important things and a reminder that we don't need to carry the weight of everything- only those things that are important to us.

I no longer hold the title for worst breach of manners in the Four Nations,” Kyoshi said. “And I am never, ever going to let you forget it.” Rangi reached over and took her hand. Red scars traveled down Kyoshi’s wrist in wavy, branching patterns like the veins of a palm frond, a token from when she’d fought the lightning. “For as long as you live?” Rangi asked solemnly. Kyoshi smiled and nodded. “For as long as I live.” Rangi pressed her lips to the healed skin on Kyoshi’s knuckles. The kiss sealed a promise to always give each other a hard time for the rest of their days. If Kyoshi held any longing for the past, it was for those simpler moments when she was Rangi’s greatest and only headache.

Being good at something feels great. Playing ninja turtles with two little boys for hours on end is sometimes less great. It’s so easy to hop on a plane or say yes to one more meeting or project, to get that little buzz of being good at something, or the pleasure bump of making someone happy, or whatever it is that drives you. And many of us continue to pretend we don’t have a choice—the success just happened, and we’re along for the ride. The opportunities kept coming, and anyone in our position would have jumped to meet them. But we’re the ones who keep putting up the chairs. If I work in such a way that I don’t have enough energy to give to my marriage, I need to take down some chairs. If I say yes to so many work things that my kids only get to see tired mommy, I need to take down some chairs. I know I’ve let my work win sometimes. I know I’ve gotten the math wrong, sometimes unwittingly, believing I could fit in more than I could. There have been times I’ve hidden behind my work, because work is easier to control than a hard conversation with someone you love. That’s part of the challenge of stewarding a calling, for all of us: you get it wrong sometimes. And part of stewarding that calling is sometimes taking down some chairs. We have more authority, and therefore, more responsibility than we think. We decide where the time goes. There’s so much freedom in that, and so much responsibility

Have you ever listened to a song from a long time ago; from your past; a song that was filled with so many memories tied to it, that you felt it so deeply- that it made you cry? And did you listen to it again, intentionally, for a second time? So you could travel back in time through that song; back when everything seemed so much simpler, basic, carefree? Those are the songs that are the soundtracks of our lives… the ones that bring back childhood memories, deep feelings, snapshots of our lives (or short videos), best friends, first loves, first heartbreaks… births, deaths. Our lives are like the record albums that we used to play just a few years ago; just yesterday. We played some of the songs over and over again- to the point of which we can sing along with every word as we play it. Other songs seem somewhat unfamiliar, as we rarely go back to listen to them; we skip over them or we barely listen to the start of it before we turn off the record player. But just like on a record album and just like in our memories, you can't cut a song out off an album... just like you can't cut out a memory. The songs and memories remain there, side by side; the good ones, the bad ones, the ones that thrill us and the ones that hurt. Those are the songs that our lives are composed of. Those are the songs that we chase back, back into our our own memories in our private and personal musical time machines.

So now we have another group that uses crosses and slaughters people. Jarret’s people could be behind it. Jarret insists on being a throwback to some earlier, “simpler” time. Now does not suit him. Religious tolerance does not suit him. The current state of the country does not suit him. He wants to take us all back to some magical time when everyone believed in the same God, worshipped him in the same way, and understood that their safety in the universe depended on completing the same religious rituals and stomping anyone who was different. There was never such a time in this country. But these days when more than half the people in the country can’t read at all, history is just one more vast unknown to them.

This is one of the great charms of Poirot’s investigations, for they reveal a world where manners and morals are quite different from today. There are no overt and unnecessary sex scenes, no alcoholic, haunted detectives in Poirot’s world. He lives in a simpler, some would say more human, era: a lost England, seen through the admiring eyes of this foreigner, this little Belgian detective. For me, that makes the stories all the more appealing, for although the days he lives in seem far away, they are all the more enchanting because of it." "In those first days after the series had begun on ITV, I realised for the first time that Poirot touches people’s hearts in a way that I had never anticipated when I started to play him. I cannot put my finger on precisely how he does it, but somehow he makes those who watch him feel secure. People see him and feel better. I don’t know exactly why that is, but there is something about him. My performance had touched that nerve." "The more Poirot welcomes his fellow characters, the more the audience sympathise with him, and the more he extends his gentle control over everything around him, as if wrapping it all in his own personal glow. I believe he is unique in fictional detectives in that respect, because he carefully welcomes everyone – be they reader, viewer, or participant character – into his drama. He then quietly explains what it all means and, in doing so, he becomes what one critic called ‘our dearest friend’.

As she grew up, as her character was built, as she became headstrong rather than pert, and clever enough to know when to hide her cleverness, as she discovered friends and social life and a new kind of loneliness, as she came from country to town and began amassing her future memories, she admitted her mothers's rule: they made their mistakes, now you make your mistakes. And there was a logical consequence of this, which became part of Martha's creed: after the age of twenty-five, you were not allowed to blame anything on your parents. Of course, it didn't apply if your parents had done something terrible - had raped and murdered you and stolen all your money and sold you into prostitution - but in the average course of an average life, if you were averagely competent and averagely intelligent, and more so if you were more so, then you were not allowed to blame your parents. Of course you did, there were times when it was just too tempting. If only they'd bought me roller-skates like they promised, if only they'd let me go out with David, if only they'd been different, more loving, richer, cleverer, simpler. If only they'd been more indulgent; if only they'd been more strict. If only they'd encouraged me more; if only they'd praised me for the right things...None of that. Of course Martha felt it, some of the time, wanted to cuddle such resentments, but then she would stop and give herself a talking-to. You're on your own, kid. Damage is a normal part of childhood. Not allowed to blame anything on them anymore. Not allowed.

Athletes, by and large, are people who are happy to let their actions speak for them, happy to be what they do. As a result, when you talk to an athlete, as I do all the time in locker rooms, in hotel coffee shops and hallways, standing beside expensive automobiles—even if he’s paying no attention to you at all, which is very often the case—he’s never likely to feel the least bit divided, or alienated, or one ounce of existential dread. He may be thinking about a case of beer, or a barbecue, or some man-made lake in Oklahoma he wishes he was waterskiing on, or some girl or a new Chevy shortbed, or a discothèque he owns as a tax shelter, or just simply himself. But you can bet he isn’t worried one bit about you and what you’re thinking. His is a rare selfishness that means he isn’t looking around the sides of his emotions to wonder about alternatives for what he’s saying or thinking about. In fact, athletes at the height of their powers make literalness into a mystery all its own simply by becoming absorbed in what they’re doing. Years of athletic training teach this; the necessity of relinquishing doubt and ambiguity and self-inquiry in favor of a pleasant, self-championing one-dimensionality which has instant rewards in sports. You can even ruin everything with athletes simply by speaking to them in your own everyday voice, a voice possibly full of contingency and speculation. It will scare them to death by demonstrating that the world—where they often don’t do too well and sometimes fall into depressions and financial imbroglios and worse once their careers are over—is complexer than what their training has prepared them for. As a result, they much prefer their own voices and questions or the jabber of their teammates (even if it’s in Spanish). And if you are a sportswriter you have to tailor yourself to their voices and answers: “How are you going to beat this team, Stu?” Truth, of course, can still be the result—“We’re just going out and play our kind of game, Frank, since that’s what’s got us this far”—but it will be their simpler truth, not your complex one—unless, of course, you agree with them, which I often do. (Athletes, of course, are not always the dummies they’re sometimes portrayed as being, and will often talk intelligently about whatever interests them until your ears turn to cement.)

There is an art to navigating London during the Blitz. Certain guides are obvious: Bethnal Green and Balham Undergrounds are no-goes, as is most of Wapping, Silvertown and the Isle of Dogs. The further west you go, the more you can move around late at night in reasonable confidence of not being hit, but should you pass an area which you feel sure was a council estate when you last checked in the 1970s, that is usually a sign that you should steer clear. There are also three practical ways in which the Blitz impacts on the general functioning of life in the city. The first is mundane: streets blocked, services suspended, hospitals overwhelmed, firefighters exhausted, policemen belligerent and bread difficult to find. Queuing becomes a tedious essential, and if you are a young nun not in uniform, sooner or later you will find yourself in the line for your weekly portion of meat, to be eaten very slowly one mouthful at a time, while non-judgemental ladies quietly judge you Secondly there is the slow erosion-a rather more subtle but perhaps more potent assault on the spirit It begins perhaps subtly, the half-seen glance down a shattered street where the survivors of a night which killed their kin sit dull and numb on the crooked remnants of their bed. Perhaps it need not even be a human stimulus: perhaps the sight of a child's nightdress hanging off a chimney pot, after it was thrown up only to float straight back down from the blast, is enough to stir something in your soul that has no rare. Perhaps the mother who cannot find her daughter, or the evacuees' faces pressed up against the window of a passing train. It is a death of the soul by a thousand cuts, and the falling skies are merely the laughter of the executioner going about his business. And then, inevitably, there is the moment of shock It is the day your neighbour died because he went to fix a bicycle in the wrong place, at the wrong time. It is the desk which is no longer filled, or the fire that ate your place of work entirely so now you stand on the street and wonder, what shall I do? There are a lot of lies told about the Blitz spirit: legends are made of singing in the tunnels, of those who kept going for friends, family and Britain. It is far simpler than that People kept going because that was all that they could really do. Which is no less an achievement, in its way.

Had our tour group sat down to draw up a manifesto, it might have gone something like this. We the young, urban, middle class tend to lead a rushed life working for corporates that care more for their bottom-lines than for their employees or the environment. As stressed, unfulfilled, moneyed individuals we then seek satiety in consumption, a treadmill which, besides drawing us further into the same trap, is environmentally unsustainable and has far-reaching consequences. If we would only be willing to to lead a slower, simpler life, we might not have all the shiny stuff, but our work might be better aligned with our talents and dispositions, and we would have opportunity and time to introspect, explore, and lead more fulfilling lives. Everyone would then be growing according their own genius.

The Portal Potion Success! After weeks and weeks of trying, I’ve finally discovered the correct ingredients for the potion I’d hoped to create for my son! With just a few drops, the potion turns any written work into a portal to the world it describes. Even with my ability to create portals to and from the Otherworld, I never thought it would be possible to create a substance that allowed me passage to any world I wished. My son will get to see the places and meet the characters he’s spent his whole childhood dreaming about! And best of all, I’ll get to watch his happiness soar as it happens! The ingredients are much simpler than I imagined, but difficult to obtain. Their purposes are more metaphysical than practical, so it took some imagination to get the concoction right. The first requirement is a branch from the oldest tree in the woods. To bring the pages to life, I figured the potion would need the very thing that brought the paper to life in the first place. And what else has more life than an ancient tree? The second ingredient is a feather from the finest pheasant in the sky. This will guarantee your potion has no limits, like a bird in flight. It will ensure you can travel to lands far and wide, beyond your imagination. The third component is a liquefied lock and key that belonged to a true love. Just as this person unlocked your heart to a life of love, it will open the door of the literary dimensions your heart desires to experience. The fourth ingredient is two weeks of moonlight. Just as the moon causes waves in the ocean, the moonlight will stir your potion to life. Last, but most important, give the potion a spark of magic to activate all the ingredients. Send it a beam of joy straight from your heart. The potion does not work on any biographies or history books, but purely on works that have been imagined. Now, I must warn about the dangers of entering a fictional world: 1. Time only exists as long as the story continues. Be sure to leave the book before the story ends, or you may disappear as the story concludes. 2. Each world is made of only what the author describes. Do not expect the characters to have any knowledge of our world or the Otherworld. 3. Beware of the story’s villains. Unlike people in our world or the Otherworld, most literary villains are created to be heartless and stripped of all morals, so do not expect any mercy should you cross paths with one. 4. The book you choose to enter will act as your entrance and exit. Be certain nothing happens to it; it is your only way out. The

How was I ever going to explain to him, or to myself, why I couldn’t go to his home and meet his family, though every part of me was dying to? Oliver wife. Oliver sons. Oliver pets. Oliver study, desk, books, world, life. What had I expected? A hug, a handshake, a perfunctory hail-fellow-well-met, and then the unavoidable Later! ? The very possibility of meeting his family suddenly alarmed me—too real, too sudden, too in-my-face, not rehearsed enough. Over the years I’d lodged him in the permanent past, my pluperfect lover, put him on ice, stuffed him with memories and mothballs like a hunted ornament confabulating with the ghost of all my evenings. I’d dust him off from time to time and then put him back on the mantelpiece. He no longer belonged to earth or to life. All I was likely to discover at this point wasn’t just how distant were the paths we’d taken, it was the measure of loss that was going to strike me—a loss I didn’t mind thinking about in abstract terms but which would hurt when stared at in the face, the way nostalgia hurts long after we’ve stopped thinking of things we’ve lost and may never have cared for. Or was it that I was jealous of his family, of the life he’d made for himself, of the things I never shared and couldn’t possibly have known about? Things he had longed for, loved, and lost, and whose loss had crushed him, but whose presence in his life, when he had them, I wasn’t there to witness and wouldn’t know the first thing about. I wasn’t there when he’d acquired them, wasn’t there when he’d given them up. Or was it much, much simpler? I had come to see if I felt something, if something was still alive. The trouble was I didn’t want anything to be alive either.

Among the world's full adult languages, there are no simple languages, or languages simpler than others. Even rudimentary pidgin codes that serve as linguae francae turn almost immediately into creole languages of great complexity if there are any children around learning those codes as native languages. We also see that many species have vocal skills but no language, and we see that human language can come in different modalities-spoken or signed-with equal levels of grammatical comlexity. Moreover, there are very many separate human languages, not just one, and they accomplish their tasks in ways that often seem surprisingly different. Human languages change over cultural time but do not as a result acquire increased complexity. Indeed, it seems that, at any given time, languages present the same kind of diversity and have the same degree of complexity.

It was by preference, and not by necessity, that Sook Yongsheng lived and worked alone. He was not surly by temperament, and in fact did not find it difficult to form friendships, nor to allow those friendships to deepen, once they had been formed; he simply preferred to answer to himself. He disliked all burdens of responsibility, most especially when those responsibilities were expected, or enforced--and friendship, in his experience, nearly always devolved into matters of debt, guilt, and expectation. Those men he did choose to call his intimates were those who demanded nothing, and gave much; as a consequence, there were many charitable figures in Ah Sook's past, and very few upon whom he had expressly doted. He had the sensibility of a social vanguard, unattached, full of conviction, and, in his own perception at least, almost universally misunderstood. The sense of being constantly undervalued by the world at large would develop, over time, into a kind of private demagoguery; he was certain of the comprehensive scope of his own vision, and rarely thought it necessary to explain himself to other men. In general his believes were a projection of a simpler, better world, in which he like, fantastically, to dwell--for he preferred the immaculate fervor of his own solitude to all other social obligations, and tended, when in company, to hold himself aloof. Of this propensity, he was not at all unaware, for he was highly reflexive, and give to extensive self-analysis of the most rigorous and contemplative kind. But he analyzed his own mind as a prophet analyzes his own strange visions--that is, with reverence, and believing always that he was destined to be the herald of a cosmic raison d'être, a universal plan.

Similarly, a law of physics that allows information to be converted into geometry, and vice versa, but gives no account of why, should not survive for long. There must be something deeper and simpler at the root of the equivalence. This raises two profound questions: Is there an atomic structure to the geometry of space and time, so that entropy of the black hole could be understood in exactly the same way that the entropy of matter is understood: as a measure of information about the motion of atoms? When we understand the atomic structure of geometry will it be obvious why the area of a horizon is proportional to the amount of information it hides? These questions have motivated a great deal of research since the mid-1970s. In the next few chapters I shall explain why there is a growing consensus among physicists that the answer to both questions must ne 'yes'.

In every area of thought we must rely ultimately on our judgments, tested by reflection, subject to correction by the counterarguments of others, modified by the imagination and by comparison with alternatives. Antirealism is always a conjectural possibility: the question can always be posed, whether there is anything more to truth in a certain domain than our tendency to reach certain conclusions in this way, perhaps in convergence with others. Sometimes, as with grammar or etiquette, the answer is no. For that reason the intuitive conviction that a particular domain, like the physical world, or mathematics, or morality, or aesthetics, is one in which our judgments are attempts to respond to a kind of truth that is independent of them may be impossible to establish decisively. Yet it may be very robust all the same, and not unjustified. To be sure, there are competing subjectivist explanations of the appearance of mind-independence in the truth of moral and other value judgments. One of the things a sophisticated subjectivism allows us to say when we judge that infanticide is wrong is that it would be wrong even if none of us thought so, even though that second judgment too is still ultimately grounded in our responses. However, I find those quasi-realist, expressivist accounts of the ground of objectivity in moral judgments no more plausible than the subjectivist account of simpler value judgments. These epicycles are of the same kind as the original proposal: they deny that value judgments can be true in their own right, and this does not accord with what I believe to be the best overall understanding of our thought about value. There is no crucial experiment that will establish or refute realism about value. One ground for rejecting it, the type used by Hume, is simply question-begging: if it is supposed that objective moral truths can exist only if they are like other kinds of facts--physical, psychological, or logical--then it is clear that there aren't any. But the failure of this argument doesn't prove that there are objective moral truths. Positive support for realism can come only from the fruitfulness of evaluative and moral thought in producing results, including corrections of beliefs formerly widely held and the development of new and improved methods and arguments over time. The realist interpretation of what we are doing in thinking about these things can carry conviction only if it is a better account than the subjectivist or social-constructivist alternatives, and that is always going to be a comparative question and a matter of judgment, as it is about any other domain, whether it be mathematics or science or history or aesthetics.

Dear Dr. Schrodinger, In What Is Life? you say that in all of nature only man hesitates to cause pain. As destruction is the master-method by which evolution produces new types, the reluctance to cause pain may express a human will to obstruct natural law. Christianity and its parent religion, a few short millennia, with frightful reverses … The train had stopped, the door was already shutting when Herzog roused himself and squeezed through. He caught a strap. The express flew uptown. It emptied and refilled at Times Square, but he did not sit down. It was too hard to fight your way out again from a seat. Now, where were we? In your remarks on entropy … How the organism maintains itself against death—in your words, against thermodynamic equilibrium … Being an unstable organization of matter, the body threatens to rush away from us. It leaves. It is real. It! Not we! Not I! This organism, while it has the power to hold its own form and suck what it needs from its environment, attracting a negative stream of entropy, the being of other things which it uses, returning the residue to the world in simpler form. Dung. Nitrogenous wastes. Ammonia. But reluctance to cause pain coupled with the necessity to devour … a peculiar human trick is the result, which consists in admitting and denying evils at the same time. To have a human life, and also an inhuman life. In fact, to have everything, to combine all elements with immense ingenuity and greed. To bite, to swallow. At the same time to pity your food. To have sentiment. At the same time to behave brutally. It has been suggested (and why not!) that reluctance to cause pain is actually an extreme form, a delicious form of sensuality, and that we increase the luxuries of pain by the injection of a moral pathos. Thus working both sides of the street.

What works instead is thinking about the world as a network of events. Simple events, and more complex events that can be disassembled into combinations of simpler ones. A few examples: a war is not a thing, it’s a sequence of events. A storm is not a thing, it’s a collection of occurrences. A cloud above a mountain is not a thing, it is the condensation of humidity in the air that the wind blows over the mountain. A wave is not a thing, it is a movement of water, and the water that forms it is always different. A family is not a thing, it is a collection of relations, occurrences, feelings. And a human being? Of course it’s not a thing; like the cloud above the mountain, it’s a complex process, where food, information, light, words, and so on enter and exit. . . . A knot of knots in a network of social relations, in a network of chemical processes, in a network of emotions exchanged with its own kind.

You've got to choose some line of action and live by it. Otherwise nothing matters at all. You probably end with a gas oven. I've chosen certain people who've had the lean portion for some centuries now." "But your people are betrayed all the time." "It doesn't matter. You might say it's the only job left for anyone--sticking to a job. It's no good taking a moral line--my people commit atrocities like the others. I suppose if I believed in a God it would be simpler." "Do you believe," she said, "that your leaders are any better than L.'s?" She swallowed her brandy and began to tap the counter nervously with the little metal bullet. "No. Of course not. But I still prefer the people they lead--even if they lead them all wrong." "The poor, right or wrong," she scoffed. "It's no worse, is it, than my country right or wrong? You choose your side once for all--of course it may be the wrong side. Only history can tell that.

The events of the last forty years have inflicted such a blow to the self confidence of Western civilization and to the belief in progress which was so strong during the nineteenth century, that men tend to go too far in the opposite direction: in fact the modern world is experiencing the same kind of danger which was so fatal to the ancient world--the crisis of which Gilbert Murray writes in his Four Stages of Greek Religion as "The Loss of Nerve.” There have been signs of this in Western literature for a long time past, and it has already had a serious effect on Western culture an education. This is the typical tragedy of the intelligentsia as shown in nineteenth century Russia and often in twentieth century Germany: the case of a society or class devoting enormous efforts to higher education and to the formation of an intellectual elite and then finding that the final result of the system is to breed a spirit of pessimism and nihilism and revolt. There was something seriously wrong about an educational system which cancelled itself out in this way, which picked out the ablest minds in a society and subjected them to an intensive process of competitive development which ended in a revolutionary or cynical reaction against the society that produced it. But behind these defects of an over-cerebralized and over-competitive method of education, there is the deeper cause in the loss of the common spiritual background which unifies education with social life. For the liberal faith in progress which inspired the nineteenth century was itself a substitute for the simpler and more positive religious faith which was the vital bond of the Western community. If we wish to understand our past and the inheritance of Western culture, we have to go behind the nineteenth century development and study the old spiritual community of Western Christendom as an objective historical reality.

When I taught the meditation on sound to the participants at my weekend workshop and had people open to the ringing of their cell phones, I was trying to introduce them to his method. By listening meditatively, we were changing the way we listen, pulling ourselves out of our usual orientation to the world based on our likes and dislikes. Rather than trying to figure out what was going on around us, resisting the unpleasant noises and gravitating toward the mellifluous ones, we were listening in a simpler and more open manner. We had to find and establish another point of reference to listen in this way, one that was outside the ego’s usual territory of control. You might say we were simply listening, but it was actually more complex than that. While listening, we were also aware of ourselves listening, and at the same time we were conscious of what the listening evoked within. Unhooked from our usual preoccupations, we were listening from a neutral place.

The discords of our experience--delight in change, fear of change; the death of the individual and the survival of the species, the pains and pleasures of love, the knowledge of light and dark, the extinction and the perpetuity of empires--these were Spenser's subject; and they could not be treated without this third thing, a kind of time between time and eternity. He does not make it easy to extract philosophical notions from his text; but that he is concerned with the time-defeating aevum and uses it as a concord-fiction, I have no doubt. 'The seeds of knowledge,' as Descartes observed, 'are within us like fire in flint; philosophers educe them by reason, but the poets strike them forth by imagination, and they shine the more clearly.' We leave behind the philosophical statements, with their pursuit of logical consequences and distinctions, for a free, self-delighting inventiveness, a new imagining of the problems. Spenser used something like the Augustinian seminal reasons; he was probably not concerned about later arguments against them, finer discriminations. He does not tackle the questions, in the Garden cantos, of concreation, but carelessly--from a philosophical point of view--gives matter chronological priority. The point that creation necessitates mutability he may have found in Augustine, or merely noticed for himself, without wondering how it could be both that and a consequence of the Fall; it was an essential feature of one's experience of the world, and so were all the arguments, precise or not, about it. Now one of the differences between doing philosophy and writing poetry is that in the former activity you defeat your object if you imitate the confusion inherent in an unsystematic view of your subject, whereas in the second you must in some measure imitate what is extreme and scattering bright, or else lose touch with that feeling of bright confusion. Thus the schoolmen struggled, when they discussed God, for a pure idea of simplicity, which became for them a very complex but still rational issue: for example, an angel is less simple than God but simpler than man, because a species is less simple than pure being but simpler than an individual. But when a poet discusses such matters, as in say 'Air and Angels,' he is making some human point, in fact he is making something which is, rather than discusses, an angel--something simple that grows subtle in the hands of commentators. This is why we cannot say the Garden of Adonis is wrong as the Faculty of Paris could say the Averroists were wrong. And Donne's conclusion is more a joke about women than a truth about angels. Spenser, though his understanding of the expression was doubtless inferior to that of St. Thomas, made in the Garden stanzas something 'more simple' than any section of the Summa. It was also more sensuous and more passionate. Milton used the word in his formula as Aquinas used it of angels; poetry is more simple, and accordingly more difficult to talk about, even though there are in poetry ideas which may be labelled 'philosophical.

One further complication in the link between self-sufficiency and simplicity is worth noting. Self-sufficiency may be part of the traditional notion and the Romantic ideal of simple living, but in fairly obvious ways using technology can simplify our lives considerably. Which is simpler, washing all your clothes and sheets by hand, or using a washing machine? Collecting and chopping wood to make a fire to cook over, or turning on the gas burner and pushing the electric ignition button? Walking across town and back to deliver a message, or making a phone call? The point here is that the concept of simple living contains crosscurrents. Reducing our dependence on infrastructure and technology may bring us closer to simple living in one sense—we are more self-sufficient—but takes us away from it in other ways since it makes basic tasks much more difficult, arduous, and time-consuming. And in some ways technology can even help us to be more self-sufficient, as when we use a washing machine to do our own laundry instead of using servants or sending it out.

A hundred bucks,cuz.And judging by that spectacular toss over the rail, I'd say you earned it." Wyatt tucked the money into his pocket. "It was pretty spectacular, wasn't it? And it worked. It got the attention of our pretty little medic." Jesse,Amy,and Zane stopped dead in their tracks. Amy laughed. "You did all that to get Lee's attention?" "Nothing else I've tried has worked. I was desperate." Jesse shook his head in disbelief. "Did you ever think about just buying her a beer at the Fortune Saloon? I'd think that would be a whole lot simpler than risking broken bones leaping off a bull." "But not nearly as memorable.The next time she sees me at the saloon, she'll know my name." Zane threw back his head and roared. "So will every shrink from here to Helena. You have to be certifiably nuts to do all that just for the sake of a pretty face." "Hey." Wyatt slapped his cousin on the back. "Whatever works.'" Zane pulled out a roll of bills. "Ten says she's already written you off as someone to avoid at all costs." Wyatt's smile brightened. "Chump change. If you want to bet me, make it a hundred." "You got it." Zane pulled a hundred from the roll and handed it to Jesse. "Now match it, cuz. I was going to bet that you can't persuade Marilee Trainor to even speak to you again. But just to make things interesting, I'm betting that you can't get her to have dinner with you tonight." "Dinner? Tonight? Now you're pushing the limits,cuz. She's already refused me." "Put up or shut up." Wyatt arched a brow. "You want me to kiss and tell?" "I don't say anything about kissing. I don't care what you do,after you get her to have dinner with you.That's the bet. So if you're ready to admit defeat, just give me the hundred now." "Uh-oh." Wyatt stopped dead in his tracks. "Is that a dare?" Amy stood between them,shaking her head. "You sound like two little kids." Wyatt shot her a wicked grin. "Didn't you know that all men are just boys at heart?" He reached into his pocket and handed Zane a bill before he strolled away. Over his shoulder he called, "I'll catch you back at the ranch. You can pay me then." He left his cousins laughing and shaking their heads.

The cathedral in Conakry had an elegant, ornate choir, with a beautiful replica of the Bernini baldachin, surrounded by very beautiful angels. At the time of the first discussions about liturgical reform, Archbishop Tchidimbo returned to Conakry and ordered the destruction of the baldachin and the main altar. We were angry, incredulous at this hasty decision. Rather violently, we passed without any preparation from one liturgy to another. I can attest to the fact that the botched preparation for the liturgical reform had devastating effects on the Catholic population, particularly on the simpler people, who scarcely understood the swiftness of these changes or even the reason for them. No doubt it is regrettable that some priests allowed themselves to be so carried away by personal ideologies. They claimed to be democratizing the liturgy, and the people were the first victims of their actions. The liturgy is not a political object that we can make more egalitarian according to social demands. How could such a strange movement produce in the life of the Church anything but great confusion among the people? Nevertheless,

In fourth grade, I had a talk with the school psychologist about all the things that actively terrified me . . . After our session, he handed my mom a list of all my fears . . . Highest (and most memorable) on the list was the specific fear that I'd accidentally churn myself into butter. This was inspired by a creepy antique children's book called Little Black Sambo, which is one of those stories from the simpler, more racist times of yore when people wrote frightening, insulting tales to help children fall asleep at night. It was highly popular back in the day and has since been rightly banned or taken out of circulation. But my mom had a copy lying around. It's about a boy who goes on an adventure and ends up getting chased by tigers, who circle and circle around a tree so fast that they churn themselves into a pool of butter, which the boy then takes home for his mother to use to make pancakes. Like ya do. Anyway, I was always riddled with fear that I'd somehow be transformed into melted butter, which now doesn't really sound like that much of a bummer. It sounds more like how I'd like to spend my last twenty-four hours on this earth.

What is so rewarding about friendship?” my son asked, curling his upper lip into a sour expression. “Making friends takes too much time and effort, and for what?” I sat on the edge of his bed, understanding how it might seem simpler to go at life solo. “Friendship has unique rewards,” I told him. “They can be unpredictable. For instance....” I couldn’t help but pause to smile crookedly at an old memory that was dear to my heart. Then I shared with my son an unforgettable incident from my younger years. “True story. When I was about your age, I decided to try out for a school play. Tryouts were to begin after the last class of the day, but first I had to run home to grab a couple props for the monologue I planned to perform during tryouts. Silly me, I had left them at the house that morning. Luckily, I only lived across a long expanse of grassy field that separated the school from the nearest neighborhood. Unluckily, it was raining and I didn’t have an umbrella. “Determined to get what I needed, I raced home, grabbed my props, and tore back across the field while my friend waited under the dry protection of the school’s wooden eaves. She watched me run in the rain, gesturing for me to go faster while calling out to hurry up or we would be late. “The rain was pouring by that time which was added reason for me to move fast. I didn’t want to look like a wet rat on stage in front of dozens of fellow students. Don’t ask me why I didn’t grab an umbrella from home—teenage pride or lack of focus, I’m not sure—but the increasing rain combined with the hollering from my friend as well as my anxious nerves about trying out for the play had me running far too fast in shoes that lacked any tread. “About a yard from the sidewalk where the grass was worn from foot traffic and consequently muddied from the downpour of rain, I slipped and fell on my hind end. Me, my props, and my dignity slid through the mud and lay there, coated. My things were dripping with mud. I was covered in it. I felt my heart plunge, and I wanted to cry. I probably would have if it hadn’t been for the wonderful thing that happened right then. My crazy friend ran over and plopped herself down in the mud beside me. She wiggled in it, making herself as much a mess as I was. Then she took my slimy hand in hers and pulled us both to our feet. We tried out for the play looking like a couple of swine escaped from a pigsty, laughing the whole time. I never did cry, thanks to my friend. “So yes, my dear son, friendship has its unique rewards—priceless ones.

Many other things were delivered to me out of storage, the most important being Matthew Rose Sorensen’s missing journals. They cover the period from June 2000 (when he was an undergraduate) until December 2011. As for the rest of his possessions, I am getting rid of most of them. Piranesi cannot bear to have so many possessions. I do not need this! is his constant refrain. Piranesi is always with me, but of Rose Sorensen I have only hints and shadows. I piece him together out of the objects he has left behind, from what is said about him by other people and, of course, from his journals. Without the journals I would be all at sea. I remember how this world works – more or less. I remember what Manchester is and what the police are and how to use a smartphone. I can pay for things with money – though I still find the process strange and artificial. Piranesi has a strong dislike of money. Piranesi wants to say: But I need the thing you have, so why don’t you just give it to me? And then when I have something you need, I will just give it to you. This would be a simpler system and much better! But I, who am not Piranesi – or at least not only him – realise that this probably wouldn’t go down too well. I have decided to write a book about Laurence Arne-Sayles. It is something that Matthew Rose Sorensen wanted to do and something that I want to do. After all, who knows Arne-Sayles’s work better than me? Raphael has shown me what Laurence Arne-Sayles taught her: how to find the path to the labyrinth and how to find the path out again. I can come and go as I please. Last week I took a train to Manchester. I took a bus to Miles Platting. I walked through a bleak autumn landscape to a flat in a tower block. The door was answered by a thin, ravaged-looking man who smelt strongly of cigarettes. ‘Are you James Ritter?’ I asked. He agreed that he was. ‘I’ve come to take you back,’ I said. I led him through the shadowy corridor and when the noble minotaurs of the first vestibule rose up around us, he started to cry, not for fear, but for happiness. He went immediately and sat under the great marble sweep of the staircase; the place where he used to sleep. He closed his eyes and listened to the sounds of the tides. When it was time to leave, he begged me to let him stay, but I refused. ‘You don’t know how to feed yourself,’ I told him. ‘You never learnt. You would die here unless I fed you – and I can’t take on that responsibility. But I’ll bring you back here whenever you want. And if ever I decide to come back for good, I promise I will bring you with me.’ The

He thinks with distracted affection of himself, the young Louis Waters, who spent his youth trying to live with Richard, who was variously flattered and enraged by Richard's indefatigable worship of his arms and his ass, and who left Richard finally, forever, after a fight in the train station in Rome (had it been specifically about the letter Richard received from Clarissa, or about Louis's more general sense of exhausted interest in being the more blessed, less brilliant member?). That Louis, only twenty-eight but convinced of his advanced age and missed opportunities, had walked away from Richard and gotten on a train that turned out to be going to Madrid. It had seemed, at the time, a dramatic but temporary gesture, and as the train steamed along (the conductor had informed him, indignantly, where he was headed) he'd been strangely, almost preternaturally content. He'd been free. Now he scarcely remembers his aimless days in Madrid; he does not even remember with great clarity the Italian boy (could his name actually have been Franco?) who convinced him to finally abandon the long, doomed project of loving Richard, in favor of simpler passions. What he remembers with perfect clarity is sitting on a train headed for Madrid, feeling the sort of happiness he imagined spirits might feel, freed of their earthly bodies but still possessed of their essential selves.

The traditional Roman wedding was a splendid affair designed to dramatize the bride’s transfer from the protection of her father’s household gods to those of her husband. Originally, this literally meant that she passed from the authority of her father to her husband, but at the end of the Republic women achieved a greater degree of independence, and the bride remained formally in the care of a guardian from her blood family. In the event of financial and other disagreements, this meant that her interests were more easily protected. Divorce was easy, frequent and often consensual, although husbands were obliged to repay their wives’ dowries. The bride was dressed at home in a white tunic, gathered by a special belt which her husband would later have to untie. Over this she wore a flame-colored veil. Her hair was carefully dressed with pads of artificial hair into six tufts and held together by ribbons. The groom went to her father’s house and, taking her right hand in his, confirmed his vow of fidelity. An animal (usually a ewe or a pig) was sacrificed in the atrium or a nearby shrine and an Augur was appointed to examine the entrails and declare the auspices favorable. The couple exchanged vows after this and the marriage was complete. A wedding banquet, attended by the two families, concluded with a ritual attempt to drag the bride from her mother’s arms in a pretended abduction. A procession was then formed which led the bride to her husband’s house, holding the symbols of housewifely duty, a spindle and distaff. She took the hand of a child whose parents were living, while another child, waving a hawthorn torch, walked in front to clear the way. All those in the procession laughed and made obscene jokes at the happy couple’s expense. When the bride arrived at her new home, she smeared the front door with oil and lard and decorated it with strands of wool. Her husband, who had already arrived, was waiting inside and asked for her praenomen or first name. Because Roman women did not have one and were called only by their family name, she replied in a set phrase: “Wherever you are Caius, I will be Caia.” She was then lifted over the threshold. The husband undid the girdle of his wife’s tunic, at which point the guests discreetly withdrew. On the following morning she dressed in the traditional costume of married women and made a sacrifice to her new household gods. By the late Republic this complicated ritual had lost its appeal for sophisticated Romans and could be replaced by a much simpler ceremony, much as today many people marry in a registry office. The man asked the woman if she wished to become the mistress of a household (materfamilias), to which she answered yes. In turn, she asked him if he wished to become paterfamilias, and on his saying he did the couple became husband and wife.

And yet firmly rooted in my mind is the long-standing opinion that there is an omnipotent God who made me the kind of creature that I am. How do I know that he has not brought it about that there is no earth, no sky, no extended thing, no shape, no size, no place, while at the same time ensuring that all these things appear to me to exist just as they do now? What is more, since I sometimes believe that others go astray in cases where they think they have the most perfect knowledge, may I not similarly go wrong every time I add two and three or count the sides of a square, or in some even simpler matter, if that is imaginable? But perhaps God would not have allowed me to be deceived in this way, since he is said to be supremely good...Once we have become aware that God exists it is necessary for us to imagine that he is a deceiver if we wish to cast doubt on what we clearly and distinctly perceive. And since it is impossible to imagine that he is a deceiver, whatever we clearly and distinctly perceive must be completely accepted as true...But since God is not a deceiver, it is quite clear that he does not transmit the ideas to me either directly from himself, or indirectly, via some creature [other than corporeal substance] … For God has given me no faculty at all for recognizing any such source for these ideas; on the contrary, he has given me a great propensity to believe that they are produced by corporeal things. It follows that corporeal things exist.

Whatever was going on within me, said Austerlitz, the panic I felt on facing the start of any sentence that must be written, not knowing how I could begin it or indeed any other sentence, soon extended to what is in itself the simpler business of reading, until if I attempted to read a whole page I inevitably fell into a state of the greatest confusion. If language may be regarded as an old city full of streets and squares, nooks and crannies, with some quarters dating from far back in time while others have been torn down, cleaned up, and rebuilt, and with suburbs reaching further and further into the surrounding country, then I was like a man who has been abroad a long time and cannot find his way through this urban sprawl anymore, no longer knows what a bus stop is for, or what a back yard is, or a street junction, an avenue or a bridge. The entire structure of language, the syntactical arrangement of parts of speech, punctuation, conjunctions, and finally even the nouns denoting ordinary objects were all enveloped in impenetrable fog. I could not even understand what I myself had written in the past—perhaps I could understand that least of all. All I could think was that such a sentence only appears to mean something, but in truth is at best a makeshift expedient, a kind of unhealthy growth issuing from our ignorance, something which we use, in the same way as many sea plants and animals use their tentacles, to grope blindly through the darkness enveloping us.

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

As for the square at Meknes, where I used to go everyday, it's even simpler: I do not see it at all anymore. All that remains is the vague feeling that it was charming, and these five words are indivisibly bound together: a charming square at Meknes. Unboubtedly, if I close my eyes or stare vaguely at the ceiling I can re-create the scene: a tree in the distance, a short dingy figure run towards me. But I am inventing all this to make out a case. That Moroccan was big and weather-beaten, besides, I only saw him after he had touched me. So I *still* know he was big and weather-beaten: certain details, somewhat curtailed, live in my memory. But I don't *see* anything any more: I can search the past in vain, I can only find these scraps of images and I am not sure what they represent, whether they are memories or just fiction. There are many cases where even these scraps have disapeared: nothing is left but words: I could still tell stories, tell them too well [...] but these are only the skeletons. There's the story of a person who does this, does that, but it isn't I, I have nothing in common with him. He travels through countries I know no more about than if I had never been there. Sometimes, in my story, it happens that I pronounce these fine names you read in atlases, Aranjuez or Canterbury. New images are born in me, images such as people create from books who have never travelled. My words are dreams, that is all. For a hundred dead stories there still remain one or two living ones. I evoke these with caution, occasionally, not too often, for fear of wearing them out, I fish one out, again I see the scenery, the characters, the attitudes. I stop suddenly: there is a flaw, I have seen a word pierce through the web of sensations. I suppose that this word will soon take the place of several images I love. I must stop quickly and think of something else; I don't want to tire my memories. In vain; the next time I evoke them a good part will be congealed.

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And all I can think about is that it's not over and I'm tired and I'm ready to go but I'm still here. And I have to do it again and again and again." He leaned back in his chair. "You think about that before you tell me I've got it easy." I stayed silent a while before speaking. "So why don't you end it?" "Suicide?" "If your life is such a hell," I asked, "why bother? Why go through it again and again and all those times?" "Because of..." He stopped and looked at the ceiling. After a moment he shrugged. "Because of children," he said, "because of smiles and sunshine and ice cream." "You've got to be kidding." "You don't like ice cream?" Elijah shook his head, "It's the best. Imagine how excited I was when someone finally invented it. " "Sunshine and smiles don't make all that other stuff go away." I said, "This isn't a fairy land." "No," he said. "It's the real world. And the real world is the most amazing thing any of us will ever experience. Have you ever climbed a mountain? Walked through a garden? Played with a child? This isn't exactly a revelation John. People have been praising the simple pleasures since even before I was born, and that's a very long time." "You don't do any of those things." "But I have my memories," Said Elijah. "And I have even simpler things. Music. Food. Everybody likes bacon." "I'm a vegetarian." "Asparagus then," said Elijah, "roasted in pan. A little olive oil and a little salt - you the get the most incredible flavor - almost like a nut. But deep and rich and the textures just perfect..." "I've tried it." "The world is more than sadness," said Elijah, "i have a hundred thousand memories in my head. I can't remember all of them, or maybe even most of them, but they are so much happier than sad. For every dead mother or brother or child there are a hundred breezes, a hundred sunsets, a hundred memories of falling in love. Have you ever kissed anyone, John?" "I don't see how that's any of your business." "A first kiss is important. Most people only get one. But I can remember a hundred thousand of them. How could I give that up?" he shook his dead, smiling for the first time. "The world never gets old, John.

It occurred to me, not for the first time, how much simpler our lives would be if we could date each other. That delousing kit cost eleven dollars! “Do you ever think it would be easier if we could go out with girls?” I said aloud. Svetlana didn’t answer right away. “I find most of the lesbians I know a bit intimidating,” she said, finally. “And I don’t really share their aesthetic sense—or they seem not to value aesthetics that much. I just don’t think I’d fit in. Especially since I’m always lusting after boys.” That was something I thought about, too: the physical response I felt to Ivan, the dull electric jolt, some heavy, slow machinery starting to turn in my chest and between my legs. I had never felt those things with relation to a girl. On the other hand, I usually hadn’t felt them in Ivan’s presence, either; it was more when he wasn’t there. And how much was that physical feeling worth? Was it really enough to counterbalance all the disadvantages? You couldn’t just talk to Ivan like he was a normal person; he didn’t hear, or he didn’t understand, or he went off somewhere and you couldn’t find him. Also, all his friends thought I was crazy. Instead of dealing with those people, how much more fun and relaxing it would be to pet Svetlana’s shining golden hair, to tell her how pretty she was and to watch her get more pretty, as she always did when someone complimented her. Her body wanted to be complimented, and I knew just what to tell her, so why couldn’t I? “But girls are more beautiful, and so much easier to sort of negotiate with. And the lust for boys never seems to work out well for me. So it just feels like girls are at least something to think about.” Again, Svetlana didn’t answer right away. “I would feel squeamish with anything beyond kissing and playing with each other’s breasts,” she said after a moment. I realized that I, too, had only been thinking about kissing and playing with each other’s breasts. What else did lesbians even do? Other than oral sex, which was apparently horrible. The way people talked about it on sit-coms: “Does he like . . . deep-sea diving?” You had to be altruistic to do it—a generous lover. That said, oral sex with a boy also seemed likely to be disgusting. Guys themselves seemed to think so. Wasn’t that why they went around yelling “cocksucker” at people who cut them off in traffic? “Do you not feel squeamish when you think about sex with a guy?” I asked. “I do, but it feels exciting. The idea of being penetrated and dominated.

I am like God, Codi? Like GOD? Give me a break. If I get another letter that mentions SAVING THE WORLD, I am sending you, by return mail, a letter bomb. Codi, please. I've got things to do. You say you're not a moral person. What a copout. Sometime, when I wasn't looking, something happened to make you think you were bad. What, did Miss Colder give you a bad mark on your report card? You think you're no good, so you can't do good things. Jesus, Codi, how long are you going to keep limping around on that crutch? It's the other way around, it's what you do that makes you who you are. I'm sorry to be blunt. I've had a bad week. I am trying to explain, and I wish you were here so I could tell you this right now, I am trying to explain to you that I'm not here to save anybody or any thing. It's not some perfect ideal we're working toward that keeps us going. You ask, what if we lose this war? Well, we could. By invasion, or even in the next election. People are very tired. I don't expect to see perfection before I die. Lord, if I did I would have stuck my head in the oven back in Tucson, after hearing the stories of some of those refugees. What keeps you going isn't some fine destination but just the road you're on, and the fact that you know how to drive. You keep your eyes open, you see this damned-to-hell world you got born into, and you ask yourself, "What life can I live that will let me breathe in & out and love somebody or something and not run off screaming into the woods?" I didn't look down from some high rock and choose cotton fields in Nicaragua. These cotton fields chose me. The contras that were through here yesterday got sent to a prison farm where they'll plant vegetables, learn to read and write if they don't know how, learn to repair CB radios, and get a week-long vacation with their families every year. They'll probably get amnesty in five. There's hardly ever a repeat offender. That kid from San Manuel died. Your sister, Hallie "What's new with Hallie?" Loyd asked. "Nothing." I folded the pages back into the envelope as neatly as I could, trying to leave its creases undisturbed, but my fingers had gone numb and blind. With tears in my eyes I watched whatever lay to the south of us, the land we were driving down into, but I have no memory of it. I was getting a dim comprehension of the difference between Hallie and me. It wasn't a matter of courage or dreams, but something a whole lot simpler. A pilot would call it ground orientation. I'd spent a long time circling above the clouds, looking for life, while Hallie was living it.

I got your flowers. They’re beautiful, thank you.” A gorgeous riot of Gerber daisies and lilies in a rainbow of reds, pinks, yellows and oranges. “Welcome. Bet Duncan loved sending one of his guys out to pick them up for me.” She could hear the smile in his voice, imagined the devilish twinkle in his eyes. “Oh, he did. Said it’s probably the first time in the history of WITSEC that a U.S. Marshal delivered flowers to one of their witnesses.” A low chuckle. “Well, this was a special circumstance, so they helped me out.” “I loved the card you sent with them the best though.” Proud of you. Give ‘em hell tomorrow. He’d signed it Nathan rather than Nate, which had made her smile. “I had no idea you were romantic,” she continued. “All these interesting things I’m learning about you.” She hadn’t been able to wipe the silly smile off her face after one of the security team members had knocked on her door and handed them to her with a goofy smile and a, “special delivery”. “Baby, you haven’t seen anything yet. When the trial’s done you’re gonna get all the romance you can handle, and then some.” “Really?” Now that was something for a girl to look forward to, and it sure as hell did the trick in taking her mind off her worries. “Well I’m all intrigued, because it’s been forever since I was romanced. What do you have in mind? Candlelit dinners? Going to the movies? Long walks? Lazy afternoon picnics?” “Not gonna give away my hand this early on, but I’ll take those into consideration.” “And what’s the key to your heart, by the way? I mean, other than the thing I did to you this morning.” “What thing is that? Refresh my memory,” he said, a teasing note in his voice. She smiled, enjoying the light banter. It felt good to let her worry about tomorrow go and focus on what she had to look forward to when this was all done. Being with him again, seeing her family, getting back to her life. A life that would hopefully include Nathan in a romantic capacity. “Waking you up with my mouth.” He gave a low groan. “I loved every second of it. But think simpler.” Simpler than sex? For a guy like him? “Food, then. I bet you’re a sucker for a home-cooked meal. Am I right?” He chuckled. “That works too, but it’s still not the key.” “Then what?” “You.” She blinked, her heart squeezing at the conviction behind his answer. “Me?” “Yeah, just you. And maybe bacon,” he added, a smile in his voice. He was so freaking adorable. “So you’re saying if I made and served you a BLT, you’d be putty in my hands?” Seemed hard to imagine, but okay. A masculine rumble filled her ears. “God, yeah.” She couldn’t help the sappy smile that spread across her face. “Wow, you are easy. And I can definitely arrange that.” “I can hardly wait. Will you serve it to me naked? Or maybe wearing just a frilly little apron and heels?” She smothered a laugh, but a clear image of her doing just that popped into her head, serving him the sandwich in that sexy outfit while watching his eyes go all heated. “Depends on how good you are.” “Oh, baby, I’ll be so good to you, you have no idea.