Spirits Related Quotes

Is not this a true autumn day? Just the still melancholy that I love - that makes life and nature harmonise. The birds are consulting about their migrations, the trees are putting on the hectic or the pallid hues of decay, and begin to strew the ground, that one's very footsteps may not disturb the repose of earth and air, while they give us a scent that is a perfect anodyne to the restless spirit. Delicious autumn! My very soul is wedded to it, and if I were a bird I would fly about the earth seeking the successive autumns." [Letter to Miss Lewis, Oct. 1, 1841]

Live your life in such a way that you'll be remembered for your kindness, compassion, fairness, character, benevolence, and a force for good who had much respect for life, in general.

It takes more courage to reveal insecurities than to hide them, more strength to relate to people than to dominate them, more 'manhood' to abide by thought-out principles rather than blind reflex. Toughness is in the soul and spirit, not in muscles and an immature mind.

How we relate with other people is dependent on how we rate ourselves and what we think about ourselves.

Dear Child, Sometimes on your travel through hell, you meet people that think they are in heaven because of their cleverness and ability to get away with things. Travel past them because they don't understand who they have become and never will. These type of people feel justified in revenge and will never learn mercy or forgiveness because they live by comparison. They are the people that don't care about anyone, other than who is making them feel confident. They don’t understand that their deity is not rejoicing with them because of their actions, rather he is trying to free them from their insecurities, by softening their heart. They rather put out your light than find their own. They don't have the ability to see beyond the false sense of happiness they get from destroying others. You know what happiness is and it isn’t this. Don’t see their success as their deliverance. It is a mask of vindication which has no audience, other than their own kind. They have joined countless others that call themselves “survivors”. They believe that they are entitled to win because life didn’t go as planned for them. You are not like them. You were not meant to stay in hell and follow their belief system. You were bound for greatness. You were born to help them by leading. Rise up and be the light home. You were given the gift to see the truth. They will have an army of people that are like them and you are going to feel alone. However, your family in heaven stands beside you now. They are your strength and as countless as the stars. It is time to let go! Love, Your Guardian Angel

Machines and relatives get most of the yelling. But never trees. As for people, well, the Solomon islanders may have a point. Yelling at living thing does tend to kill the spirit in them. Sticks and stones may break our bones, but words will break our hearts.

Being naturalized to place means to live as if this is the land that feeds you, as if these are the streams from which you drink, that build your body and fill your spirit. To become naturalized is to know that your ancestors lie in this ground. Here you will give your gifts and meet your responsibilities. To become naturalized is to live as if your children’s future matters, to take care of the land as if our lives and the lives of all our relatives depend on it. Because they do.

Building a team is a huge task. This task can’t be delegated to someone else. You’re the leader of your business and you have to behave like a leader for your employees.

We discover that all human beings are just like us, so we are able to relate to them more easily. That generates a spirit of friendship in which there is less need to hide what we feel or what we are doing.

There is eloquence in the tongueless wind, and a melody in the flowing brooks and the rustling of the reeds beside them, which by their inconceivable relation to something within the soul, awaken the spirits to a dance of breathless rapture, and bring tears of mysterious tenderness to the eyes, like the enthusiasm of patriotic success, or the voice of one beloved singing to you alone.

God knows instantly and effortlessly all matter and all matters, all mind and every mind, all spirit and all spirits, all being and every being, all creaturehood and all creatures, every plurality and all pluralities, all law and every law, all relations, all causes, all thoughts, all mysteries, all enigmas, all feeling, all desires, every unuttered secret, all thrones and dominions, all personalities, all things visible and invisible in heaven and in earth, motion, space, time, life, death, good, evil, heaven, and hell.

I believe there are only two unstoppable forces in the universe. One is love, the other is intelligence. I also believe that a person's capacity to love is directly related to their intelligence level, just as hate corresponds to a person's level of ignorance. The only thing that makes it impossible for the system to destroy you and grind your spirit into nothing is to be more intelligent than it is.

If niggers were supposed to have their freedom, they wouldn't be in chains. If the red man was supposed to keep hold of his land, it'd still be his. If the white man wasn't destined to take this new world, he wouldn't own it now. Here was the true Great Spirit, the divine thread connecting all human endeavor--if you can keep it, it is yours. Your property, slave or continent. The American imperative.

Honey, God loves you just as you are. As people who have been created by God, we are infinitely precious to Him because we are His creation. Regardless of our outward appearance, we are all made with that spiritual potential to relate directly to Him, spirit to Spirit... You may not look so favourably on your outward appearance, but when God looks at you, He sees His beautiful daughter. While God cares deeply about our own personal struggles with our outward appearances, whatever they may be, He cares even more for you. Your outward appearance does not change God’s acceptance of you, and it certainly does not change the way He feels about you.

Man cannot survive except through his mind. He comes on earth unarmed. His brain is his only weapon. The mind is an attribute of the individual. The basic need of the creator is independence. The reasoning mind cannot work under any form of compulsion. It cannot be curbed, sacrificed or subordinated to any consideration whatsoever. It demands total independence in function and in motive. To a creator, all relations with men are secondary. No man can live for another. He cannot share his spirit just as he cannot share his body. But the second-hander has used altruism as a weapon of exploitation and reversed the base of mankind's moral principles. Men have been taught every precept that destroys the creator. Men have been taught dependence as a virtue.

Instead, I quietly excused myself and went to the bar, to commune with spirits I know how to relate to.

Mother Nature is our teacher—reconnecting us with Spirit, waking us up and liberating our hearts. When we can transcend our fear of the creatures of the forest, then we become one with all that is; we enter a unity of existence with our relatives—the animals, the plants and the land that sustains us.

Toad, with no one to check his statements or to criticize in an unfriendly spirit, rather let himself go. Indeed, much that he related belonged more properly to the category of what-might-have-happened-had-I-only-thought-of-it-in-time-instead-of-ten-minutes-afterwards. Those are always the best and raciest adventures; and why should they not be truly ours, as much as the somewhat inadequate things that really come off?

This idea of all education springing from and resting upon our relation to Almighty God-we do not merely give a religious education because that would seem to imply the possibility of some other education, a secular education, for example. But we hold that all education is divine, that every good gift of knowledge and insight comes from above, that the Lord the Holy Spirit is the supreme educator of mankind, and that the culmination of all education (which may at the same time be reached by a little child) is that personal knowledge of and intimacy with God in which our being finds its fullest perfection.

I grew up with landscape as a recourse, with the possibility of exiting the horizontal realm of social relations for a vertical alignment with earth and sky, matter and spirit. Vast open spaces speak best to this craving, the spaces I myself first found in the desert and then in the western grasslands.

Chimp in state of nature never jerks off, but in captivity he does, wat does this mean? In state of nature he’s too busy, to put plainly. He is concerned with mastering space: solving problem of life in and under trees, mastering what tools he can, mastering social relations in the jockeying for power and status. Deprived of this drive to development and self-increase he devolves to pointless masturbation, in captivity, where he senses he is in owned space and therefore the futility of all his efforts and all his actions. The onanism of modern society is connected with its supposed “hyper-sexualization” and its infertility. It’s not really hyper-sexualization, but the devolution of the spirit to the lassitude of a diffuse and weak sexuality.

Listen to the air. You can hear it, feel it, smell it, taste it. Woniya wakan—the holy air—which renews all by its breath. Woniya, woniya wakan—spirit, life, breath, renewal—it means all that. Woniya—we sit together, don’t touch, but something is there; we feel it between us, as a presence. A good way to start thinking about nature, talk about it. Rather talk to it, talk to the rivers, to the lakes, to the winds as to our relatives.

The imagination places the world of the future either far above us, or far below, or in a relation of metempsychosis to ourselves. We dream of traveling through the universe—but is not the universe within ourselves? The depths of our spirit are unknown to us—the mysterious way leads inwards. Eternity with its worlds—the past and future—is in ourselves or nowhere. The external world is the world of shadows—it throws its shadow into the realm of light. At present this realm certainly seems to us so dark inside, lonely, shapeless. But how entirely different it will seem to us—when this gloom is past, and the body of shadows has moved away. We will experience greater enjoyment than ever, for our spirit has been deprived.

Relationships never truly die. Though they may come to an end, their spirit lingers on, eternally engraved in the realm of our treasured memories.

If your lot makes you cry and be wretched, get rid of it and take another; strike out for yourself; don't listen to the shriek of your relations...don't be afraid of public opinion in the shape of the neighbours in the next house, when all the world is before you new and shining, and everything is possible, if you will only be energetic and independent and seize opportunity by the scruff of the neck.

Because it is occasionally possible, just for brief moments, to find the words that will unlock the doors of all those many mansions inside the head and express something - perhaps not much, just something - of the crush of information that presses in on us from the way a crow flies over and the way a man walks and the look of a street and from what we did one day a dozen years ago. Words that will express something of the deep complexity that makes us precisely the way we are, from the momentary effect of the barometer to the force that created men distinct from trees. Something of the inaudible music that moves us along in our bodies from moment to moment like water in a river. Something of the spirit of the snowflake in the water of the river. Something of the duplicity and the relativity and the merely fleeting quality of all this. Something of the almighty importance of it and something of the utter meaninglessness. And when words can manage something of this, and manage it in a moment, of time, and in that same moment, make out of it all the vital signature of a human being - not of an atom, or of a geometrical diagram, or of a heap of lenses - but a human being, we call it poetry.

Poem from Rev. Jim Cotter, as listed on the opening pages of “Anatomy of the Spirit” by Caroline Myss: ~ God be in my head and in my understanding. God be in my eyes and in my looking. God be in my mouth and in my speaking. God be in my tongue and in my tasting. God be in my lips and in my greeting. ~ God be in my nose and in my smelling/inhaling. God be in my ears and in my hearing. God be in my neck and in my humbling. God be in my shoulders and in my bearing. God be in my back and in my standing. ~ God be in my arms and in my reaching/receiving. God be in my hands and in my working. God be in my legs and in my walking. God be in my feet and in my grounding. God be in my knees and in my relating. ~ God be in my gut and in my feeling. God be in my bowels and in my forgiving. God be in my loins and in my swiving. God be in my lungs and in my breathing. God be in my heart and in my loving. ~ God be in my skin and in my touching. God be in my flesh and in my paining/pining. God be in my blood and in my living. God be in my bones and in my dying. God be at my end and at my reviving.

Too often, we judge other groups by their worst examples - while judging ourselves by our best intentions. And this has strained our bonds of understanding and common purpose. But Americans, I think, have a great advantage. To renew our unity, we only need to remember our values. We have never been held together by blood or background. We are bound by things of the spirit – by shared commitments to common ideals.

It’s relatively easy to agree that only Homo sapiens can speak about things that don’t really exist, and believe six impossible things before breakfast. You could never convince a monkey to give you a banana by promising him limitless bananas after death in monkey heaven. But why is it important? After all, fiction can be dangerously misleading or distracting. People who go to the forest looking for fairies and unicorns would seem to have less chance of survival than people who go looking for mushrooms and deer. And if you spend hours praying to non-existing guardian spirits, aren’t you wasting precious time, time better spent foraging, fighting, and fornicating?

Yes. Just now, I was actually trying to rank 'I love you, I like you, I worship you, I have to have my cock inside you,' in terms of relative sincerity. Did I day that? he said sounding slightly startled. Yes. Weren't you listening? No, he admitted. I meant every word of it though. His hand cupped one buttock, weighing it appreciatively. Still do come to that. What, even that last one? I laughed and rubbed my forehead gently against his chest, feeling his jaw rest snugly on top of my head. Oh, aye, he said gathering me firmly against him with a sigh. I will say the flesh requires a bit of supper and a wee rest before I think of doin' it again, but the spirit is always willing. God, ye have the sweetest fat wee bum. Only seeing it makes me want to give it yea again directly. It's lucky ye're wed to a decrepit auld man, Sessenach, or ye'd be on your knees with your arse in the air this minute.

A human being is spirit. But what is spirit? Spirit is the self. But what is the self? The self is a relation that relates itself to itself or is the relation's relating itself to itself in the relation; the self is not the relation but is the relation's relating itself to itself. A human being is a synthesis of the infinite and the finite, of the temporal and the eternal, of freedom and necessity, in short, a synthesis. A synthesis is a relation between two. Considered in this way a human being is still not a self.... In the relation between two, the relation is the third as a negative unity, and the two relate to the relation and in the relation to the relation; thus under the qualification of the psychical the relation between the psychical and the physical is a relation. If, however, the relation relates itself to itself, this relation is the positive third, and this is the self.

Be kind to all the people you meet on your journey.

I liked how your teacher said we were 'kindred spirits'. I looked that up on m-w .com and it says that means we are related spirits, like family who is not blood family. I told Mamaw this and she said, 'Sometimes that's the best family of all.

B-b-but who will I have cleaning marathons with?” “Casey. I’ll be there in spirit.” “She’s not neurotic and cranky like you.” “You’ll miss that, ay?” “Hell yes, I’ll miss that! When you’re obsessive and pissy, you tell those floors who’s boss. They won’t shine like that when Casey scrubs them. And don’t get me started on our Covenant Series discussions. The girl thinks Alex should pick Seth. Seth, Em. How can I clean with someone who isn’t Team Aiden? It’s like...madness. Madness on Earth. The fucking apocalypse—” “Whitney,” I chuckled, squeezing her tighter, “I assure you, you’ll survive. The second she starts running her mouth about Aiden, just spray her with bleach. That’ll teach her a lesson.” -Emma and Whitney

Times of terror and the deepest misery may arrive, but if there is to be any happiness in this misery it can only be a spiritual happiness, related to the past in the rescue of the culture of early ages and to the future in a serene and indefatigable championship of the spirit in a time which would otherwise completely swallow up the material.

I am very much out of my element here. There are moments, listening to the conversations going on around me, when I feel I am going to lose my mind. Earlier today, I heard someone say the words, "I felt at one with the divine source of creation." Mary Roach on a conducted tour of Hades. I had to fight the urge to push back my chair and start screaming: STAND BACK! ALL OF YOU! I'VE GOT AN ARTHUR FINDLAY BOX CUTTER! Instead, I quietly excused myself and went to the bar, to commune with spirits I know how to relate to.

Without some redistribution of wealth and power, downward mobility and debilitating poverty will continue to drive people into desperate channels. And without principled opposition to xenophobias from above and below, these desperate channels will produce a cold-hearted and mean-spirited America no longer worth fighting for or living in.

All the towering materialism which dominates the modern mind rests ultimately upon one assumption; a false assumption. It is supposed that if a thing goes on repeating itself it is probably dead; a piece of clockwork. People feel that if the universe was personal it would vary; if the sun were alive it would dance. This is a fallacy even in relation to known fact. For the variation in human affairs is generally brought into them, not by life, but by death; by the dying down or breaking off of their strength or desire. A man varies his movements because of some slight element of failure or fatigue. He gets into an omnibus because he is tired of walking; or he walks because he is tired of sitting still. But if his life and joy were so gigantic that he never tired of going to Islington, he might go to Islington as regularly as the Thames goes to Sheerness. The very speed and ecstacy of his life would have the stillness of death. The sun rises every morning. I do not rise every morning; but the variation is due not to my activity, but to my inaction. Now, to put the matter in a popular phrase, it might be true that the sun rises regularly because he never gets tired of rising. His routine might be due, not to a lifelessness, but to a rush of life. The thing I mean can be seen, for instance, in children, when they find some game or joke that they specially enjoy. A child kicks his legs rhythmically through excess, not absence, of life. Because children have abounding vitality, because they are in spirit fierce and free, therefore they want things repeated and unchanged. They always say, “Do it again”; and the grown-up person does it again until he is nearly dead. For grown-up people are not strong enough to exult in monotony. But perhaps God is strong enough to exult in monotony. It is possible that God says every morning, “Do it again” to the sun; and every evening, “Do it again” to the moon. It may not be automatic necessity that makes all daisies alike; it may be that God makes every daisy separately, but has never got tired of making them. It may be that He has the eternal appetite of infancy; for we have sinned and grown old, and our Father is younger than we. The repetition in Nature may not be a mere recurrence; it may be a theatrical ENCORE. Heaven may ENCORE the bird who laid an egg. If the human being conceives and brings forth a human child instead of bringing forth a fish, or a bat, or a griffin, the reason may not be that we are fixed in an animal fate without life or purpose. It may be that our little tragedy has touched the gods, that they admire it from their starry galleries, and that at the end of every human drama man is called again and again before the curtain. Repetition may go on for millions of years, by mere choice, and at any instant it may stop. Man may stand on the earth generation after generation, and yet each birth be his positively last appearance.

I should add, however, that, particularly on the occasion of Samhain, bonfires were lit with the express intention of scaring away the demonic forces of winter, and we know that, at Bealltainn in Scotland, offerings of baked custard were made within the last hundred and seventy years to the eponymous spirits of wild animals which were particularly prone to prey upon the flocks - the eagle, the crow, and the fox, among others. Indeed, at these seasons all supernatural beings were held in peculiar dread. It seems by no means improbable that these circumstances reveal conditions arising out of a later solar pagan worship in respect of which the cult of fairy was relatively greatly more ancient, and perhaps held to be somewhat inimical.

The Dictionary defines Soul Mate as: A person who is perfectly suited to another in temperament. Before I met mine, I didn't know I was bonkers!

Abba Macarius said, 'If you rebuke someone and do it with anger, you have allowed a passion to control you. You have not saved anyone and have destroyed yourself'.

My spirit gets nourished in faraway places. Sometimes I wonder if it's a biological need, perhaps a biological flaw, that compels me to seek the excitement and challenge that comes of being in a place where nobody knows me. Other times I think that my compulsion to settle into communities that are different from the ones I know is related to my passion for experiential learning. I learn best and most happily by doing, touching, sharing, tasting. When I'm somewhere I've never been before, learning goes on all day, every day.

Man, by his very nature and of his own accord, strives toward self-realization, and that his set of values evolves from such striving. Apparently he cannot, for example, develop his full human potentialities unless he is truthful to himself; unless he is active and productive; unless he relates himself to others in the spirit of mutuality. Apparently he cannot grow if he indulges in a "dark idolatry of self" and consistently attributes all his own shortcomings to the deficiencies of others. He can grow, in the true sense, only if he assumes responsibility for himself.

The great point in Christianity is the search for an independent content for spiritual life which, according to the insights of its founder, could be elevated, not by the forces of a world external to the soul of man, but by the revelation of a new world within his soul. Islam fully agrees with this insight and supplements it by the further insight that the illumination of the new world thus revealed is not something foreign to the world of matter but permeates it through and through. Thus the affirmation of spirit sought by Christianity would come not by the renunciation of external forces which are already permeated by the illumination of spirit, but by a proper adjustment of man's relation to these forces in view of the light received from the world within.

How wonderful to discover that God has never been alone. He has always been Trinity—Father, Son, and Holy Spirit. God has always been a fellowship. This whole Story began with something relational.

The poet Rumi said that "the price of kissing is your life." He was right, and he was offering us a carrot. What he did not mention is the stick: that the price of not kissing is your miserable unkissed life.

The word is a thing of mystery, so volatile that it vanishes almost on the lip, yet so powerful that it decides fates and determines the meaning of existence. A frail structure shaped by fleeting sound, it yet contains the eternal: truth. Words come from within, rising as sounds fashioned by the organs of a man's body, as expressions of his heart and spirit. He utters them, yet he does not create them, for they already existed independently of him. One word is related to another; together they form the great unity of language, that empire of truth-forms in which a man lives.

Literature is, to my mind, the great teaching power of the world, the ultimate creator of all values, and it is this, not only in the sacred books whose power everybody acknowledges, but by every movement of imagination in song or story or drama that height of intensity and sincerity has made literature at all. Literature must take the responsibility of its power, and keep all its freedom: it must be like the spirit and like the wind that blows where it listeth; it must claim its right to pierce through every crevice of human nature, and to descrive the relation of the soul and the heart to the facts of life and of law, and to describe that relation as it is, not as we would have it be...

During the dark hours I felt my sick heart expand and beat more furiously, and I no longer made any distinction between pleasure and pain, but one was similar to the other; both hurt and both were precious. Whether my inner life went well or badly, my discovered strength stood peacefully outside looking on and knew that light and dark were closely related and that sorrow and peace were rhythm, part and spirit of the same great music.

Live, you say, in the present; Live only in the present. But I don’t want the present, I want reality; I want things that exist, not time that measures them. What is the present? It’s something relative to the past and the future. It’s a thing that exists in virtue of other things existing. I only want reality, things without the present. I don’t want to include time in my scheme. I don’t want to think about things as present; I want to think of them as things. I don’t want to separate them from themselves, treating them as present. I shouldn’t even treat them as real. I should treat them as nothing. I should see them, only see them; See them till I can’t think about them. See them without time, without space, To see, dispensing with everything but what you see. And this is the science of seeing, which isn’t a science.

Reality is relative. Devils, evil spirits, witches and so on became real enough to the people who believed in them. Just as God is to people who believe in Him. When people live their lives by their beliefs objective reality is almost irrelevant.

Man is conscious of a universal soul within or behind his individual life, wherein, as in a firmament, the natures of Justice, Truth, Love, Freedom, arise and shine. This universal soul, he calls Reason: it is not mine, or thine, or his, but we are its; we are its property and men. And the blue sky in which the private earth is buried, the sky with its eternal calm, and full of everlasting orbs, is the type of Reason. That which, intellectually considered, we call Reason, considered in relation to nature, we call Spirit. Spirit is the Creator. Spirit hath life in itself. And man in all ages and countries, embodies it in his language, as the FATHER.

A true community consists of individuals -- not mere species members, not couples -- respecting each others individuality and privacy, at the same time interacting with each other mentally and emotionally -- free spirits in free relation to each other -- and co-operating with each other to achieve common ends.

Social Ecology: The notion that man must dominate nature emerges directly from the domination of man by man… But it was not until organic community relation … dissolved into market relationships that the planet itself was reduced to a resource for exploitation. This centuries-long tendency finds its most exacerbating development in modern capitalism. Owing to its inherently competitive nature, bourgeois society not only pits humans against each other, it also pits the mass of humanity against the natural world. Just as men are converted into commodities, so every aspect of nature is converted into a commodity, a resource to be manufactured and merchandised wantonly. … The plundering of the human spirit by the market place is paralleled by the plundering of the earth by capital.

Healthy wolves and healthy women share certain psychic characteristics: keen sensing, playful spirit, and a heightened capacity for devotion. Wolves and women are relational by nature, inquiring, possessed of great endurance and strength. They are deeply intuitive, intensely concerned with their young, their mates, and their pack. They are experienced in adapting to constantly changing circumstances; they are fiercely stalwart and very brave.

A person who wants to “know Jesus” must, due to the nature of God’s revelation, know Him as He is related to the Father and the Spirit. We must know, understand, and love the Trinity to be fully and completely Christian. This is why we say the Trinity is the greatest of God’s revealed truths.

Here is my room, in the yellow lamplight and the space heater rumbling: Indian rug red as Cochise's blood, a desk with seven mystic drawers, a chair covered in material as velvety blue-black as Batman's cape, an aquarium holding tiny fish so pale you could see their hearts beat, the aforementioned dresser covered with decals from Revell model airplane kits, a bed with a quilt sewn by a relative of Jefferson Davis's, a closet, and the shelves, oh, yes, the shelves. The troves of treasure. On those shelves are stacks of me: hundreds of comic books- Justice League, Flash, Green Lantern, Batman, the Spirit, Blackhawk, Sgt. Rock and Easy Company, Aquaman, and the Fantastic Four... The shelves go on for miles and miles. My collection of marbles gleams in a mason jar. My dried cicada waits to sing again in the summer. My Duncan yo-yo that whistles except the string is broken and Dad's got to fix it.

My mother's suffering grew into a symbol in my mind, gathering to itself all the poverty, the ignorance, the helplessness; the painful, baffling, hunger-ridden days and hours; the restless moving, the futile seeking, the uncertainty, the fear, the dread; the meaningless pain and the endless suffering. Her life set the emotional tone of my life, colored the men and women I was to meet in the future, conditioned my relation to events that had not yet happened, determined my attitude to situations and circumstances I had yet to face. A somberness of spirit that I was never to lose settled over me during the slow years of my mother's unrelieved suffering, a somberness that was to make me stand apart and look upon excessive joy with suspicion, that was to make me keep forever on the move, as though to escape a nameless fate seeking to overtake me. At the age of twelve, before I had one year of formal schooling, I had a conception of life that no experience would ever erase, a predilection for what was real that no argument could ever gainsay, a sense of the world that was mine and mine alone, a notion as to what life meant that no education could ever alter, a conviction that the meaning of living came only when one was struggling to wring a meaning out of meaningless suffering. At the age of twelve I had an attitude toward life that was to endure, that was to make me seek those areas of living that would keep it alive, that was to make me skeptical of everything while seeking everything, tolerant of all and yet critical. The spirit I had caught gave me insight into the sufferings of others, made me gravitate toward those whose feelings were like my own, made me sit for hours while others told me of their lives, made me strangely tender and cruel, violent and peaceful. It made me want to drive coldly to the heart of every question and it open to the core of suffering I knew I would find there. It made me love burrowing into psychology, into realistic and naturalistic fiction and art, into those whirlpools of politics that had the power to claim the whole of men's souls. It directed my loyalties to the side of men in rebellion; it made me love talk that sought answers to questions that could help nobody, that could only keep alive in me that enthralling sense of wonder and awe in the face of the drama of human feeling which is hidden by the external drama of life.

We often pity the poor, because they have no leisure to mourn their departed relatives, and necessity obliges them to labor through their severest afflictions: but is not active employment the best remedy for overwhelming sorrow--the surest antidote for despair? It may be a rough comforter: it may seem hard to be harassed with the cares of life when we have no relish for its enjoyments; to be goaded to labor when the heart is ready to break, and the vexed spirit implores for rest only to weep in silence: but is not labor better than the rest we covet? and are not those petty, tormenting cares less hurtful than a continual brooding over the great affliction that oppresses us? Besides, we cannot have cares, and anxieties, and toil, without hope--if it be but the hope of fulfilling our joyless task, accomplishing some needful project, or escaping some further annoyance.

Healthy wolves and healthy women share certain psychic characteristics: keen sensing, playful spirit, and a heightened capacity for devotion. Wolves and women are relational by nature, inquiring, possessed of great endurance and strength. They are deeply intuitive, intensely concerned with their young, their mates, and their pack. They are experienced in adapting to constantly changing circumstances; they are fiercely stalwart and very brave. Yet both have been hounded, harassed, and falsely imputed to be devouring and devious, overly aggressive, of less value than those who are their detractors. They have been the targets of those who would clean up the wilds as well as the wildish environs of the psyche, extincting the instinctual, and leaving no trace of it behind.

Let me tell you something, honey. When your boobs fall south and that pretty skin of yours looks like you’ve been tanning in a nuclear war zone, you’ll see what I mean about independence. When the looks are gone, all you’ve got left is your spirit, and ya gotta use it until you lose it. That and the occasional sponge bath from Francisco, but soon his ass will be just as wrinkly as mine. Beauty fades, but a strong will keeps ya young and springy. -Miss Velma

As an opener, I'd like to state that elves are certainly NOT cliché. It doesn't matter if they all have pointy ears, or they all live a long time, or even if they all like forests. It doesn't matter if they're short or tall or both. It doesn't matter if they're related to forest spirits or even angels. Regardless of how many elves are like one another or how many elves appear in how many books, elves are NOT cliché. Why? Well, for one, an elf is a creature. How can a creature be a cliché? Is a human cliché? They certainly do appear in a lot of books! How about dragons? Now there's a popular subject! Are dragons cliché as well? Well what about vampires too? Or werewolves? Or bats? Or rabbits? Or mice? Or owls? Or crows? Cats??

The kind of teacher you will become is directly related to the kind of teachers you associate with. Teaching is a profession where misery does more than just love company—it recruits, seduces, and romances it. Avoid people who are unhappy and disgruntled about the possibilities for transforming education. They are the enemy of the spirit of the teacher.

I’m drawn to the Jewish notion of the soul, nephesh, which is not something preexistent but emergent—forming in and through physicality and relational experience. This suggests that we need our bodies to claim our souls. The body is where every virtue lives or dies, but more: our bodies are access points to mystery. And in some way that barely makes sense to me, I’m sure that we have to have feet planted on the ground, literally and metaphysically, to reach towards what is beyond and above us.

For all the successes of Western civilization, the world paid a dear price in terms of the most crucial component of existence - the human spirit. The shadow side of high technology - modern warfare and thoughtless homicide and suicide, urban blight, ecological mayhem, cataclysmic climate change, polarization of economic resources - is bad enough. Much worse, our focus on exponential progress in science and technology has left many of us relatively bereft in the realm of meaning and joy, and of knowing how our lives fit into the grand scheme of existence for all eternity.

Our world is filled with competition, frenzied ambition in every domain. Each of us is acquainted with the spirit of competition. This spirit is not a bad thing in and of itself. Its influence has long been felt in personal relations within the dominant classes. Subsequently it spread throughout the whole of society, to the point that today it has more or less openly triumphed in every part of the world. In Western nations, and above all in the United States, it animates not only economic and financial life, but scientific research and intellectual life as well. Despite the tension and the unrest it brings, these nations are inclined on the whole to congratulate themselves for having embraced the spirit of competition, for its positive effects are considerable. Not the least of these is the impressive wealth it has brought a large part of the population. No one, or almost no one, any longer thinks of forgoing rivalry, since it allows us to go on dreaming of a still more glittering and prosperous future than the recent past. Our world seems to us the most desirable one there ever was, especially when we compare it to life in nations that have not enjoyed the same prosperity.

Art is simply a result of expression during right feeling. It's a result of a grip on the fundamentals of nature, the spirit of life, the constructive force, the secret of growth, a real understanding of the relative importance of things, order, balance. Any material will do. After all, the object is not to make art, but to be in the wonderful state which makes art inevitable.

She could have wept. It was bad, it was bad, it was infinitely bad! She could have done it differently of course; the colour could have been thinned and faded; the shapes etherealised; that was how Paunceforte would have seen it. But then she did not see it like that. She saw the colour burning on a framework of steel; the light of a butterfly’s wing lying upon the arches of a cathedral. Of all that only a few random marks scrawled upon the canvas remained. And it would never be seen; never be hung even, and there was Mr Tansley whispering in her ear, “Women can’t paint, women can’t write ...” She now remembered what she had been going to say about Mrs Ramsay. She did not know how she would have put it; but it would have been something critical. She had been annoyed the other night by some highhandedness. Looking along the level of Mr Bankes’s glance at her, she thought that no woman could worship another woman in the way he worshipped; they could only seek shelter under the shade which Mr Bankes extended over them both. Looking along his beam she added to it her different ray, thinking that she was unquestionably the loveliest of people (bowed over her book); the best perhaps; but also, different too from the perfect shape which one saw there. But why different, and how different? she asked herself, scraping her palette of all those mounds of blue and green which seemed to her like clods with no life in them now, yet she vowed, she would inspire them, force them to move, flow, do her bidding tomorrow. How did she differ? What was the spirit in her, the essential thing, by which, had you found a crumpled glove in the corner of a sofa, you would have known it, from its twisted finger, hers indisputably? She was like a bird for speed, an arrow for directness. She was willful; she was commanding (of course, Lily reminded herself, I am thinking of her relations with women, and I am much younger, an insignificant person, living off the Brompton Road). She opened bedroom windows. She shut doors. (So she tried to start the tune of Mrs Ramsay in her head.) Arriving late at night, with a light tap on one’s bedroom door, wrapped in an old fur coat (for the setting of her beauty was always that—hasty, but apt), she would enact again whatever it might be—Charles Tansley losing his umbrella; Mr Carmichael snuffling and sniffing; Mr Bankes saying, “The vegetable salts are lost.” All this she would adroitly shape; even maliciously twist; and, moving over to the window, in pretence that she must go,—it was dawn, she could see the sun rising,—half turn back, more intimately, but still always laughing, insist that she must, Minta must, they all must marry, since in the whole world whatever laurels might be tossed to her (but Mrs Ramsay cared not a fig for her painting), or triumphs won by her (probably Mrs Ramsay had had her share of those), and here she saddened, darkened, and came back to her chair, there could be no disputing this: an unmarried woman (she lightly took her hand for a moment), an unmarried woman has missed the best of life. The house seemed full of children sleeping and Mrs Ramsay listening; shaded lights and regular breathing.

To burn always with this hard, gem-like flame, to maintain this ecstasy, is success in life. In a sense it might even be said that our failure is to form habits: for, after all, habit is relative to a stereotyped world, and meantime it is only the roughness of the eye that makes two persons, things, situations, seem alike. While all melts under our feet, we may well grasp at any exquisite passion, or any contribution to knowledge that seems by a lifted horizon to set the spirit free for a moment, or any stirring of the sense, strange dyes, strange colours, and curious odours, or work of the artist’s hands, or the face of one’s friend. Not to discriminate every moment some passionate attitude in those about us, and in the very brilliancy of their gifts some tragic dividing on their ways, is, on this short day of frost and sun, to sleep before evening. With this sense of the splendour of our experience and of its awful brevity, gathering all we are into one desperate effort to see and touch, we shall hardly have time to make theories about the things we see and touch. What we have to do is to be for ever curiously testing new opinions and courting new impressions, never acquiescing in a facile orthodoxy, of Comte, or of Hegel, or of our own. Philosophical theories or ideas, as points of view, instruments of criticism, may help us to gather up what might otherwise pass unregarded by us. “Philosophy is the microscope of thought.” The theory or idea or system which requires of us the sacrifice of any part of this experience, in consideration of some interest into which we cannot enter, or some abstract theory we have not identified with ourselves, or of what is only conventional, has no real claim upon us.

The archetype of the witch is long overdue for celebration. Daughters, mothers, queens, virgins, wives, et al. derive meaning from their relation to another person. Witches, on the other hand, have power on their own terms. They have agency. They create. They praise. They commune with nature/ Spirit/God/dess/Choose-your-own-semantics, freely, and free of any mediator. But most importantly: they make things happen. The best definition of magic I’ve been able to come up with is “symbolic action with intent" — “action" being the operative word. Witches are midwives to metamorphosis. They are magical women, and they, quite literally, change the world.

To the mind (Geist), good and evil, above and below, are not skeptical, relative concepts, but terms of a function, values that depend on the context they find themselves in…. It regards nothing as fixed, no personality, no order of things: because our knowledge may change from day to day, it regards nothing as binding: everything has the value it has only until the next act of creation, as a face changes with the words we are speaking to it. And so the mind or spirit is the great opportunist, itself impossible to pin down, take hold of, anywhere: on is tempted to believe that of all its influence nothing is left but decay. Every advance is a gain in particular and a separation in general; it is an increase in power leading only to a progressive increase in impotence, but there is no way to quit. Ulrich thought of that body of facts and discoveries, growing almost by the hour, out of which the mind must peer today if it wishes to scrutinize any given problem closely. This body grows away from its inner life. Countless views, opinions, systems of ideas from every age and latitude, from all sorts of sick and sound, waking and dreaming brains run through it like thousands of small sensitive nerve strands, but the central nodal point tying them all together is missing. Man feels dangerously close to repeating the fate of those gigantic primeval species that perished because of their size; but he cannot stop himself.

The revolution of Jesus is in the first place and continuously a revolution of the human heart or spirit. It did not and does not proceed by means of the formation of social institutions and laws, the outer forms of our existence, intending that these would then impose a good order of life upon people who come under their power. Rather, his is a revolution of character, which proceeds by changing people from the inside through ongoing personal relationship to God in Christ and to one another. It is one that changes their ideas, beliefs, feelings, and habits of choice, as well as their bodily tendencies and social relations. It penetrates to the deepest layers of their soul.

Humanity's "progress of knowledge" and the "evolution of consciousness" have too often been characterized as if our task were simply to ascend a very tall cognitive ladder with graded hierarchical steps that represent successive developmental stages in which we solve increasingly challenging mental riddles, like advanced problems in a graduate exam in biochemistry or logic. But to understand life and the cosmos better, perhaps we are required to transform not only our minds but our hearts. For the whole being, body and soul, mind and spirit, is implicated. Perhaps we must go not only high and far but down and deep. Our world view and cosmology, which defines the context for everything else, is profoundly affected by the degree to which all out faculties–intellectual, imaginative, aesthetic, moral, emotional, somatic, spiritual, relational–enter the process of knowing. How we approach "the other," and how we approach each other, will shape everything, including out own evolving self and the cosmos in which we participate.

According to Hegel -- to use the Marxist terminology -- Religion is only an ideological superstructure that is born and exists solely in relation to a real substructure. This substructure, which supports both religion and philosophy, is nothing but the totality of human actions realized during the course of universal history, that history in and by which man has created a series of specifically human worlds, essentially different from the natural world. It is these social worlds that are reflected in the religious and philosophical ideologies, and therefore-- to come to the point at once -- absolute knowledge, which reveals the totality of Being, can be realized only at the end of history, in the last world created by man.

Mr. J. Hudson Taylor well reminds us that while in nature the normal order of growth is from childhood to manhood and so to maturity, in grace the true development is perpetually backward toward the cradle: we must become and continue as little children, not losing, but rather gaining, childlikeness of spirit. The disciple's maturest manhood is only the perfection of his childhood. George Müller was never so really, truly, fully a little child in all his relations to his Father, as when in the ninety-third year of his age.

Watch particularly for traces of God in other people. Since humans are that part of creation most directly reflecting the divine image and likeness, it should be here that we most readily sense traces of God. Cultivate the spiritual habit of looking through Spirit-filled eyes at those you encounter and watching for Jesus. Recall that he said that he is there - particularly in those most broken and least likely to be suspected of bearing the Christ within their being. Watching for the presence of God in others will change the way you relate to them as you begin to see yourself surrounded by bearers of our Lord's presence in the world.

The recipe for becoming a good novelist, for example is easy to give but to carry it out presupposes qualities one is accustomed to overlook when one says 'I do not have enough talent'. One has only to make a hundred or so sketches for novels, none longer than two pages but of such distinctness that every word in them is necessary; one should write down anecdotes each day until one has learned how to give them the most pregnant and effective form; one should be tireless in collecting and describing human types and characters; one should above all relate things to others and listen to others relate, keeping one's eyes and ears open for the effect produced on those present, one should travel like a landscape painter or costume designer; one should excerpt for oneself out of the individual sciences everything that will produce an artistic effect when it is well described, one should, finally, reflect on the motives of human actions, disdain no signpost to instruction about them and be a collector of these things by day and night. One should continue in this many-sided exercise some ten years: what is then created in the work­shop, however, will be fit to go out into the world. - What, however, do most people do? They begin, not with the parts, but with the whole. Per­haps they chance to strike a right note, excite attention and from then on strike worse and worse notes, for good, natural reasons.

For while religion prescribes brotherly love in the relations among the individuals and groups, the actual spectacle more resembles a battlefield than an orchestra. Everywhere, in economic as well as in political life, the guiding principle is one of ruthless striving for success at the expense of one's fellow. men. This competitive spirit prevails even in school and, destroying all feelings of human fraternity and cooperation, conceives of achievement not as derived from the love for productive and thoughtful work, but as springing from personal ambition and fear of rejection.

It was a fact generally acknowledged by all but the most contumacious spirits at the beginning of the seventeenth century that woman was the weaker vessel; weaker than man, that is. ... That was the way God had arranged Creation, sanctified in the words of the Apostle. ... Under the common law of England at the accession of King James I, no female had any rights at all (if some were allowed by custom). As an unmarried woman her rights were swallowed up in her father's, and she was his to dispose of in marriage at will. Once she was married her property became absolutely that of her husband. What of those who did not marry? Common law met that problem blandly by not recognizing it. In the words of The Lawes Resolutions [the leading 17th century compendium on women's legal status]: 'All of them are understood either married or to be married.' In 1603 England, in short, still lived in a world governed by feudal law, where a wife passed from the guardianship of her father to her husband; her husband also stood in relation to her as a feudal lord.

Thus, by science I mean, first of all, a worldview giving primacy to reason and observation and a methodology aimed at acquiring accurate knowledge of the natural and social world. This methodology is characterized, above all else, by the critical spirit: namely, the commitment to the incessant testing of assertions through observations and/or experiments — the more stringent the tests, the better — and to revising or discarding those theories that fail the test. One corollary of the critical spirit is fallibilism: namely, the understanding that all our empirical knowledge is tentative, incomplete and open to revision in the light of new evidence or cogent new arguments (though, of course, the most well-established aspects of scientific knowledge are unlikely to be discarded entirely). . . . I stress that my use of the term 'science' is not limited to the natural sciences, but includes investigations aimed at acquiring accurate knowledge of factual matters relating to any aspect of the world by using rational empirical methods analogous to those employed in the natural sciences. (Please note the limitation to questions of fact. I intentionally exclude from my purview questions of ethics, aesthetics, ultimate purpose, and so forth.) Thus, 'science' (as I use the term) is routinely practiced not only by physicists, chemists and biologists, but also by historians, detectives, plumbers and indeed all human beings in (some aspects of) our daily lives. (Of course, the fact that we all practice science from time to time does not mean that we all practice it equally well, or that we practice it equally well in all areas of our lives.)

Even if you are not a religious person by nature or training—even if you are an out-and-out skeptic—prayer can help you much more than you believe, for it is a practical thing. What do I mean, practical? I mean that prayer fulfills these three very basic psychological needs which all people share, whether they believe in God or not: 1. Prayer helps us to put into words exactly what is troubling us. We saw in Chapter 4 that it is almost impossible to deal with a problem while it remains vague and nebulous. Praying, in a way, is very much like writing our problems down on paper. If we ask help for a problem—even from God—we must put it into words. 2. Prayer gives us a sense of sharing our burdens, of not being alone. Few of us are so strong that we can bear our heaviest burdens, our most agonizing troubles, all by ourselves. Sometimes our worries are of so ultimate a nature that we cannot discuss them even with our closest relatives or friends. Then prayer is the answer. Any psychiatrist will tell us that when we are pent-up and tense, and in an agony of spirit, it is therapeutically good to tell someone our troubles. When we can’t tell anyone else—we can always tell God. 3. Prayer puts into force an active principle of doing. It’s a first step toward action. I doubt if anyone can pray for some fulfillment, day after day, without benefiting from it—in other words, without taking some steps to bring it to pass. The world-famous scientist, Dr. Alexis Carrel, said: “Prayer is the most powerful form of energy one can generate.” So why not make use of it? Call it God or Allah or Spirit—why quarrel with definitions as long as the mysterious powers of nature take us in hand?

I am very concerned when I imagine how strangled and cut off you currently live, afraid of touching anything that is filled with memories (and what is not filled with memories?). You will freeze in place if you remain this way. You must not, dear. You have to move. You have to return to his things. You have to touch with your hands his things, which through their manifold relations and affinity are after all also yours. You must, Sidie (this is the task that this incomprehensible fate imposes upon you), you must continue his life inside of yours insofar as it was unfinished; his life has now passed onto yours. You, who quite truly knew him, can quite truly continue in his spirit and on his path. Make it the task of your mourning to explore what he had expected of you, had hoped for you, had wished to happen to you. If I could just convince you, my dear friend, that his influence has not vanished from your existence

Madoka: Won't anyone notice that Mami-san is dead? Homura: Mami Tomoe's only relatives are distant relations. It will be quite some time before anyone files a missing persons report. When one dies on that side of the wards, not even a body is left behind. She'll wind up forever a "missing person"... That is what happens to magical girls in the end. Madoka: ...That's too cruel! Mami-san has been fighting all alone for a long time for everyone's sake! For no one to even notice that she's gone... That's just too lonely a fate... Homura: It is just that kind of contract that gives us the power in the first place. It isn't for anyone else's sake. We fight on for the sake of our own prayer. So for no one to notice... for the world to forget us... That is just something we have to accept.

Quinns always come at half price, about half the time, and half-naked, even during the colder half of winter. A Quinn is like a queen, but draggier, and cheaper to buy and use for personal gain, unless you’re suspicious that you’re poor and illiterate like Jarod Kintz, in which case Quinns could be the spirits of your dead relatives, come to haunt you until you gather a massive fortune through selling books on the internet, to send some back in time through a portal you bought from the NSA, so they would have lived better lives without having to move a finger for their fortune. Oh, yah, and since they aren’t - they’re blue, like smurfs, yet they turn purple whenever tickled on the belly, which is something they seem to rather dislike, since they start biting and scratching when it happens, for no good reason, I might add.

Nietzsche’s words that relate to this with respect to masks and the processes of life. He speaks of three stages in the life of the spirit incarnate in each of us. Three transformations of the spirit, he calls it. The first is that of the camel which gets down on its knees and asks, “Put a load on me.” That’s the period of these dear little children. This is the just-born life that has come in and is receiving the imprint of the society. The primary mask. “Put a load on me. Teach me what I must know to live in this society.” Once heavily loaded, the camel struggles to its feet and goes out into the desert — into the desert of the realization of its own individual nature. This must follow the reception of the culture good. It must not precede it. First is humility, and obedience, and the reception of the primary mask. Then comes the turning inward, which happens automatically in adolescence, to find your own inward life. Nietzsche calls this the transformation of the camel into a lion. Then the lion attacks a dragon; and the dragon’s name is Thou Shalt. The dragon is the concretization of all those imprints that the society has put upon you. The function of the lion is to kill the dragon Thou Shalt. On every scale is a “Thou Shalt,” some of them dating from 2000 b.c., others from this morning’s newspaper. And, when the dragon Thou Shalt has been killed — that is to say, when you have made the transition from simple obedience to authority over your own life — the third transformation is to that of being a child moving spontaneously out of the energy of its own center. Nietzsche calls it a wheel rolling out of its own center.

Quantum physics findings show that consciousness itself created order - or indeed in some way created the world - this suggested much more capacity in the human being than was currently understood. It also suggested some revolutionary notions about humans in relation to their world and the relation between all living things. What they were asking was how far our bodies extended. Did they end with what we always thought of as our own isolated persona, or ‘extend out’ so that the demarcation between us and our world was less clear-cut? Did living consciousness possess some quantum field like properties, enabling it to extend its influence out into the world? If so, was it possible to do more than simply observe? How strong was our influence? It was only a small step in logic to conclude that in our act of participation as an observer in the quantum world, we might also be an influencer, a creator. Did we not only stop the butterfly at a certain point in its flight, but also influence the path it will take - nudging it in a particular direction? This explains action at a distance, what scientists call non locality. The theory that two subatomic particles once in close proximity seemingly communicate over any distance after they are separated.

My thoughts on the descent of our moral prejudices – for that is what this polemic is about – were first set out in a sketchy and provisional way in the collection of aphorisms entitled Human, All Too Human. A Book for Free Spirits, which I began to write in Sorrento during a winter that enabled me to pause, like a wanderer pauses, to take in the vast and dangerous land through which my mind had hitherto travelled. This was in the winter of 1876–7; the thoughts themselves go back further. They were mainly the same thoughts which I shall be taking up again in the present essays – let us hope that the long interval has done them good, that they have become riper, brighter, stronger and more perfect! The fact that I still stick to them today, and that they themselves in the meantime have stuck together increasingly firmly, even growing into one another and growing into one, makes me all the more blithely confident that from the first, they did not arise in me individually, randomly or sporadically but as stemming from a single root, from a fundamental will to knowledge deep inside me which took control, speaking more and more clearly and making ever clearer demands. And this is the only thing proper for a philosopher. We have no right to stand out individually: we must not either make mistakes or hit on the truth individually. Instead, our thoughts, values, every ‘yes’, ‘no’, ‘if ’ and ‘but’ grow from us with the same inevitability as fruits borne on the tree – all related and referring to one another and a testimonial to one will, one health, one earth, one sun. – Do you like the taste of our fruit? – But of what concern is that to the trees? And of what concern is it to us philosophers? . . .

Lord, I pray that You would enable (husband’s name) to let go of his past completely. Deliver him from any hold it has on him. Help him to put off his former conduct and habitual ways of thinking about it and be renewed in his mind (Ephesians 4:22-23). Enlarge his understanding to know that You make all things new (Revelation 21:5). Show him a fresh, Holy Spirit–inspired way of relating to negative things that have happened. Give him the mind of Christ so that he can clearly discern Your voice from the voices of the past. When he hears those old voices, enable him to rise up and shut them down with the truth of Your Word. Where he has formerly experienced rejection or pain, I pray he not allow them to color what he sees and hears now. Pour forgiveness into his heart so that bitterness, resentment, revenge, and unforgiveness will have no place there. May he regard the past as only a history lesson and not a guide for his daily life. Wherever his past has become an unpleasant memory, I pray You would redeem it and bring life out of it. Bind up his wounds (Psalm 147:3). Restore his soul (Psalm 23:3). Help him to release the past so that he will not live in it, but learn from it, break out of

Tragedies, I was coming to realize through my daily studies in humanities both in and out of the classroom, were a luxury. They were constructions of an affluent society, full of sorrow and truth but without moral function. Stories of the vanquishing of the spirit expressed and underscored a certain societal spirit to spare. The weakening of the soul, the story of the downfall and the failed overcoming - trains missed, letters not received, pride flaring, the demolition of one's own offspring, who were then served up in stews - this was awe-inspiring, wounding entertainment told uselessly and in comfort at tables full of love and money. Where life was meagerer, where the tables were only half full, the comic triumph of the poor was the useful demi-lie. Jokes were needed. And then the baby feel down the stairs. This could be funny! Especially in a place and time where worse things happened. It wasn't that suffering was a sweepstakes, but it certainly was relative. For understanding and for perspective, suffering required a butcher's weighing. And to ease the suffering of the listener, things had better be funny. Though they weren't always. And this is how, sometimes, stories failed us: Not that funny. Or worse, not funny in the least.

Spirit, like flame, like freedom, like creativeness, is opposed to any social stagnation or any lifeless tradition. In terms of Kantian philosophy — terms which I consider erroneous and confusing — spirit appears as a thing in itself and objectification as a phenomenon. Another and truer definition would be, spirit is freedom and objectification is nature (not in the romantic sense). Objectification has two aspects: on the one hand it denotes the fallen, divided and servile world, in which the existential subjects, the personalities, are materialized. On the other it comprehends the agency of the personal subject, of spirit tending to reinforce ties and communications in this fallen world. Hence objectification is related to the problem of culture, and in this consists the whole complexity of the problem. In objectification there are no primal realities, but only symbols. The objective spirit is merely a symbolism of spirit. Spirit is realistic while cultural and social life are symbolical. In the object there is never any reality, but only the symbol of reality. The subject alone always has reality. Therefore in objectification and in its product, the objective spirit, there can be no sacred reality, but only its symbolism. In the objective history of the world nothing transpires but a conventional symbolism; the idea of sacredness is peculiar to the existential world, to existential subjects. The real depths of spirit are apprehensible only existentially in the personal experience of destiny, in its suffering, nostalgia, love, creation, freedom and death.

If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. “States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence.

I will here give a brief sketch of the progress of opinion on the Origin of Species. Until recently the great majority of naturalists believed that species were immutable productions, and had been separately created. This view has been ably maintained by many authors. Some few naturalists, on the other hand, have believed that species undergo modification, and that the existing forms of life are the descendants by true generation of pre existing forms. Passing over allusions to the subject in the classical writers (Aristotle, in his "Physicae Auscultationes" (lib.2, cap.8, s.2), after remarking that rain does not fall in order to make the corn grow, any more than it falls to spoil the farmer's corn when threshed out of doors, applies the same argument to organisation; and adds (as translated by Mr. Clair Grece, who first pointed out the passage to me), "So what hinders the different parts (of the body) from having this merely accidental relation in nature? as the teeth, for example, grow by necessity, the front ones sharp, adapted for dividing, and the grinders flat, and serviceable for masticating the food; since they were not made for the sake of this, but it was the result of accident. And in like manner as to other parts in which there appears to exist an adaptation to an end. Wheresoever, therefore, all things together (that is all the parts of one whole) happened like as if they were made for the sake of something, these were preserved, having been appropriately constituted by an internal spontaneity; and whatsoever things were not thus constituted, perished and still perish." We here see the principle of natural selection shadowed forth, but how little Aristotle fully comprehended the principle, is shown by his remarks on the formation of the teeth.), the first author who in modern times has treated it in a scientific spirit was Buffon. But as his opinions fluctuated greatly at different periods, and as he does not enter on the causes or means of the transformation of species, I need not here enter on details.

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

Socrates tried to soothe us, true enough. He said there were only two possibilities. Either the soul is immortal or, after death, things would be again as blank as they were before we were born. This is not absolutely comforting either. Anyway it was natural that theology and philosophy should take the deepest interest in this. They owe it to us not to be boring themselves. On this obligation they don’t always make good. However, Kierkegaard was not a bore. I planned to examine his contribution in my master essay. In his view the primacy of the ethical over the esthetic mode was necessary to restore the balance. But enough of that. In myself I could observe the following sources of tedium: 1) The lack of a personal connection with the external world. Earlier I noted that when I was riding through France in a train last spring I looked out of the window and thought that the veil of Maya was wearing thin. And why was this? I wasn’t seeing what was there but only what everyone sees under a common directive. By this is implied that our worldview has used up nature. The rule of this view is that I, a subject, see the phenomena, the world of objects. They, however, are not necessarily in themselves objects as modern rationality defines objects. For in spirit, says Steiner, a man can step out of himself and let things speak to him about themselves, to speak about what has meaning not for him alone but also for them. Thus the sun the moon the stars will speak to nonastronomers in spite of their ignorance of science. In fact it’s high time that this happened. Ignorance of science should not keep one imprisoned in the lowest and weariest sector of being, prohibited from entering into independent relations with the creation as a whole. The educated speak of the disenchanted (a boring) world. But it is not the world, it is my own head that is disenchanted. The world cannot be disenchanted. 2) For me the self-conscious ego is the seat of boredom. This increasing, swelling, domineering, painful self-consciousness is the only rival of the political and social powers that run my life (business, technological-bureaucratic powers, the state). You have a great organized movement of life, and you have the single self, independently conscious, proud of its detachment and its absolute immunity, its stability and its power to remain unaffected by anything whatsoever — by the sufferings of others or by society or by politics or by external chaos. In a way it doesn’t give a damn. It is asked to give a damn, and we often urge it to give a damn but the curse of noncaring lies upon this painfully free consciousness. It is free from attachment to beliefs and to other souls. Cosmologies, ethical systems? It can run through them by the dozens. For to be fully conscious of oneself as an individual is also to be separated from all else. This is Hamlet’s kingdom of infinite space in a nutshell, of “words, words, words,” of “Denmark’s a prison.

The reigning belief today is that closeness between persons is a moral good. The reigning aspiration today is to develop individual personality through experiences of closeness and warmth with others. The reigning myth today is that the evils of society can all be understood as evils of impersonality, alienation, and coldness. The sum of these three is an ideology of intimacy: social relationships of all kinds are real, believable, and authentic the closer they approach the inner psychological concerns of each person. This ideology transmutes political categories into psychological categories. This ideology of intimacy defines the humanitarian spirit of a society without gods: warmth is our god. The history of the rise and fall of public culture at the very least calls this humanitarian spirit into question. The belief in closeness between persons as a moral good is in fact the product of a profound dislocation which capitalism and secular belief produced in the last century. Because of this dislocation, people sought to find personal meanings in impersonal situations, in objects, and in the objective conditions of society itself. They could not find these meanings; as the world became psychomorphic, it became mystifying. They therefore sought to flee, and find in the private realms of life, especially in the family, some principle of order in the perception of personality. Thus the past built a hidden desire for stability in the overt desire for closeness between human beings. Even as we have revolted against the stern sexual rigidities of the Victorian family, we continue to burden close relations with others with these hidden desires for security, rest, and permanence. When the relations cannot bear these burdens, we conclude there is something wrong with the relationship, rather than with the unspoken expectations. Arriving at a feeling of closeness to others is thus often after a process of testing them; the relationship is both close and closed. If it changes, if it must change, there is a feeling of trust betrayed. Closeness burdened with the expectation of stability makes emotional communication—hard enough as it is—one step more difficult. Can intimacy on these terms really be a virtue?

But Rousseau — to what did he really want to return? Rousseau, this first modern man, idealist and rabble in one person — one who needed moral "dignity" to be able to stand his own sight, sick with unbridled vanity and unbridled self-contempt. This miscarriage, couched on the threshold of modern times, also wanted a "return to nature"; to ask this once more, to what did Rousseau want to return? I still hate Rousseau in the French Revolution: it is the world-historical expression of this duality of idealist and rabble. The bloody farce which became an aspect of the Revolution, its "immorality," is of little concern to me: what I hate is its Rousseauan morality — the so-called "truths" of the Revolution through which it still works and attracts everything shallow and mediocre. The doctrine of equality! There is no more poisonous poison anywhere: for it seems to be preached by justice itself, whereas it really is the termination of justice. "Equal to the equal, unequal to the unequal" — that would be the true slogan of justice; and also its corollary: "Never make equal what is unequal." That this doctrine of equality was surrounded by such gruesome and bloody events, that has given this "modern idea" par excellence a kind of glory and fiery aura so that the Revolution as a spectacle has seduced even the noblest spirits. In the end, that is no reason for respecting it any more. I see only one man who experienced it as it must be experienced, with nausea — Goethe. Goethe — not a German event, but a European one: a magnificent attempt to overcome the eighteenth century by a return to nature, by an ascent to the naturalness of the Renaissance — a kind of self-overcoming on the part of that century. He bore its strongest instincts within himself: the sensibility, the idolatry of nature, the anti-historic, the idealistic, the unreal and revolutionary (the latter being merely a form of the unreal). He sought help from history, natural science, antiquity, and also Spinoza, but, above all, from practical activity; he surrounded himself with limited horizons; he did not retire from life but put himself into the midst of it; he if was not fainthearted but took as much as possible upon himself, over himself, into himself. What he wanted was totality; he fought the mutual extraneousness of reason, senses, feeling, and will (preached with the most abhorrent scholasticism by Kant, the antipode of Goethe); he disciplined himself to wholeness, he created himself. In the middle of an age with an unreal outlook, Goethe was a convinced realist: he said Yes to everything that was related to him in this respect — and he had no greater experience than that ens realissimum [most real being] called Napoleon. Goethe conceived a human being who would be strong, highly educated, skillful in all bodily matters, self-controlled, reverent toward himself, and who might dare to afford the whole range and wealth of being natural, being strong enough for such freedom; the man of tolerance, not from weakness but from strength, because he knows how to use to his advantage even that from which the average nature would perish; the man for whom there is no longer anything that is forbidden — unless it be weakness, whether called vice or virtue. Such a spirit who has become free stands amid the cosmos with a joyous and trusting fatalism, in the faith that only the particular is loathesome, and that all is redeemed and affirmed in the whole — he does not negate anymore. Such a faith, however, is the highest of all possible faiths: I have baptized it with the name of Dionysus. 50 One might say that in a certain sense the nineteenth century also strove for all that which Goethe as a person had striven for: universality in understanding and in welcoming, letting everything come close to oneself, an audacious realism, a reverence for everything factual.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

My reading has been lamentably desultory and immedthodical. Odd, out of the way, old English plays, and treatises, have supplied me with most of my notions, and ways of feeling. In everything that relates to science, I am a whole Encyclopaedia behind the rest of the world. I should have scarcely cut a figure among the franklins, or country gentlemen, in King John's days. I know less geography than a schoolboy of six weeks standing. To me a map of old Ortelius is as authentic as Arrowsmith. I do not know whereabout Africa merges into Asia, whether Ethiopia lie in one or other of those great divisions, nor can form the remotest, conjecture of the position of New South Wales, or Van Diemen's Land. Yet do I hold a correspondence with a very dear friend in the first named of these two Terrae Incognitae. I have no astronomy. I do not know where to look for the Bear or Charles' Wain, the place of any star, or the name of any of them at sight. I guess at Venus only by her brightness - and if the sun on some portentous morn were to make his first appearance in the west, I verily believe, that, while all the world were grasping in apprehension about me, I alone should stand unterrified, from sheer incuriosity and want of observation. Of history and chronology I possess some vague points, such as one cannot help picking up in the course of miscellaneous study, but I never deliberately sat down to a chronicle, even of my own country. I have most dim apprehensions of the four great monarchies, and sometimes the Assyrian, sometimes the Persian, floats as first in my fancy. I make the widest conjectures concerning Egypt, and her shepherd kings. My friend M., with great pains taking, got me to think I understood the first proposition in Euclid, but gave me over in despair at the second. I am entirely unacquainted with the modern languages, and, like a better man than myself, have 'small Latin and less Greek'. I am a stranger to the shapes and texture of the commonest trees, herbs, flowers - not from the circumstance of my being town-born - for I should have brought the same inobservant spirit into the world with me, had I first seen it, 'on Devon's leafy shores' - and am no less at a loss among purely town objects, tool, engines, mechanic processes. Not that I affect ignorance - but my head has not many mansions, nor spacious, and I have been obliged to fill it with such cabinet curiosities as it can hold without aching. I sometimes wonder how I have passed my probation with so little discredit in the world, as I have done, upon so meagre a stock. But the fact is, a man may do very well with a very little knowledge, and scarce be found out, in mixed company; everybody is so much more ready to produce his own, than to call for a display of your acquisitions. But in a tete-a-tete there is no shuffling. The truth will out. There is nothing which I dread so much, as the being left alone for a quarter of an hour with a sensible, well-informed man that does not know me.

You know, of course, that as prophesied by Moroni, there are those whose research relating to Joseph Smith is not for the purpose of gaining added light and knowledge but to undermine his character, magnify his flaws, and if possible destroy his influence. Their work product can sometimes be jarring, and so can issues raised at times by honest historians and researchers with no “axe to grind.” But I would offer you this advice in your own study: Be patient, don’t be superficial, and don’t ignore the Spirit. In counseling patience, I simply mean that while some answers come quickly or with little effort, others are simply not available for the moment because information or evidence is lacking. Don’t suppose, however, that a lack of evidence about something today means that evidence doesn’t exist or that it will not be forthcoming in the future. The absence of evidence is not proof. . . . When I say don’t be superficial, I mean don’t form conclusions based on unexamined assertions or incomplete research, and don’t be influenced by insincere seekers. I would offer you the advice of our Assistant Church Historian, Rick Turley, an intellectually gifted researcher and author whose recent works include the definitive history of the Mountain Meadows Massacre. He says simply, “Don’t study Church history too little.” While some honestly pursue truth and real understanding, others are intent on finding or creating doubts. Their interpretations may come from projecting 21st Century concepts and culture backward onto 19th Century people. If there are differing interpretations possible, they will pick the most negative. They sometimes accuse the Church of hiding something because they only recently found or heard about it—an interesting accusation for a Church that’s publishing 24 volumes of all it can find of Joseph Smith’s papers. They may share their assumptions and speculations with some glee, but either can’t or won’t search further to find contradictory information. . . . A complete understanding can never be attained by scholarly research alone, especially since much of what is needed is either lost or never existed. There is no benefit in imposing artificial limits on ourselves that cut off the light of Christ and the revelations of the Holy Spirit. Remember, “By the power of the Holy Ghost, ye may know the truth of all things.” . . . If you determine to sit still, paralyzed until every question is answered and every whisper of doubt resolved, you will never move because in this life there will always be some issue pending or something yet unexplained.

Young man,” he went on, raising his head again, “in your face I seem to read some trouble of mind. When you came in I read it, and that was why I addressed you at once. For in unfolding to you the story of my life, I do not wish to make myself a laughing-stock before these idle listeners, who indeed know all about it already, but I am looking for a man of feeling and education. Know then that my wife was educated in a high-class school for the daughters of noblemen, and on leaving, she danced the shawl dance before the governor and other personages for which she was presented with a gold medal and a certificate of merit. The medal … well, the medal of course was sold—long ago, hm … but the certificate of merit is in her trunk still and not long ago she showed it to our landlady. And although she is most continually on bad terms with the landlady, yet she wanted to tell some one or other of her past honours and of the happy days that are gone. I don’t condemn her for it. I don’t blame her, for the one thing left her is recollection of the past, and all the rest is dust and ashes. Yes, yes, she is a lady of spirit, proud and determined. She scrubs the floors herself and has nothing but black bread to eat, but won’t allow herself to be treated with disrespect. That’s why she would not overlook Mr. Lebeziatnikov’s rudeness to her, and so when he gave her a beating for it, she took to her bed more from the hurt to her feelings than from the blows. She was a widow when I married her, with three children, one smaller than the other. She married her first husband, an infantry officer, for love, and ran away with him from her father’s house. She was exceedingly fond of her husband; but he gave way to cards, got into trouble and with that he died. He used to beat her at the end: and although she paid him back, of which I have authentic documentary evidence, to this day she speaks of him with tears and she throws him up at me; and I am glad, I am glad that, though only in imagination, she should think of herself as having once been happy.… And she was left at his death with three children in a wild and remote district where I happened to be at the time; and she was left in such hopeless poverty that, although I have seen many ups and downs of all sorts, I don’t feel equal to describing it even. Her relations had all thrown her off. And she was proud, too, excessively proud.… And then, honoured sir, and then, I, being at the time a widower, with a daughter of fourteen left me by my first wife, offered her my hand, for I could not bear the sight of such suffering. You can judge the extremity of her calamities, that she, a woman of education and culture and distinguished family, should have consented to be my wife. But she did! Weeping and sobbing and wringing her hands, she married me! For she had nowhere to turn! Do you understand, sir, do you understand what it means when you have absolutely nowhere to turn? No, that you don’t understand yet…