Spontaneous Meet Up Quotes

There’s a temptation in our networked age to think that ideas can be developed by email and iChat. That’s crazy. Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say ‘wow,’ and soon you’re cooking up all sorts of ideas.

And that nice little balcony is yours? How cool it looks up there!” He paused a moment. “Come up and see,” he suggested. “I can give you a cup of tea in no time—and you won’t meet any bores.” Her colour deepened—she still had the art of blushing at the right time—but she took the suggestion as lightly as it was made. “Why not? It’s too tempting—I’ll take the risk,” she declared. “Oh, I’m not dangerous,” he said in the same key. In truth, he had never liked her as well as at that moment. He knew she had accepted without afterthought: he could never be a factor in her calculations, and there was a surprise, a refreshment almost, in the spontaneity of her consent.

Democracy is cancerous, and bureaus are its cancer. A bureau takes root anywhere in the state, turns malignant like the Narcotic Bureau, and grows and grows, always reproducing more of its own kind, until it chokes the host if not controlled or excised. Bureaus cannot live without a host, being true parasitic organisms. (A cooperative on the other hand can live without the state. That is the road to follow. The building up of independent units to meet needs of the people who participate in the functioning of the unit. A bureau operates on opposite principles of inventing needs to justify its existence.) Bureaucracy is wrong as a cancer, a turning away from the human evolutionary direction of infinite potentials and differentiation and independent spontaneous action to the complete parasitism of a virus. (It is thought that the virus is a degeneration from more complex life-form. It may at one time have been capable of independent life. Now has fallen to the borderline between living and dead matter. It can exhibit living qualities only in a host, by using the life of another — the renunciation of life itself, a falling towards inorganic, inflexible machine, towards dead matter.) Bureaus die when the structure of the state collapse. They are as helpless and unfit for independent existence as a displaced tapeworm, or a virus that has killed the host.

Reality is based on your perception of the truth. Think about that statement for a bit, it will blow your mind, and blow the lid of what you perceive to be real and what is an illusion. You are here to live YOUR life, YOUR way and on YOUR terms, not for the people you work for, not the people in the media, and not to live in the little box that society may have placed you in. You are a unique individual, with talents, with drive, with passion, with ambition, with love, with laughter, with a soul that could melt the hardest of hearts, and with a mind as creative as Da Vinci. You chose this life for a reason, and it certainly wasn't to live a reality created by others. Is this the time to stand up, and say I can live my own reality, create what I want for my own life, have the things I want in life without guilt, knowing that you deserve anything you want and are prepared to put the time and effort into getting? What if there was a way to bend your reality, a way to use your mind consciously to get what YOU want in life, become wealthy, feel comfortable in your own skin, meet the perfect man or woman, become more spontaneous, feel free, love, be open, be honest, be heartfelt, be grateful, be the one, love life, live, feel it, breathe it.... Welcome to Mind Alchemy Is this the time to Bend Your Reality?

Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say ‘Wow,’ and soon you’re cooking up all sorts of ideas.

That’s crazy. Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say ‘Wow,’ and soon you’re cooking up all sorts of ideas.

There’s a temptation in our networked age to think that ideas can be developed by email and iChat,” he said. “That’s crazy. Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say ‘Wow,’ and soon you’re cooking up all sorts of ideas.

Pay close attention. Listen carefully. Let's look at what happens when fear is in charge. With fear in charge, you can never fully relax, let your guard down, be your true self. You can't open up because you are afraid of how people will respond if they were to meet the real you. When fear is in charge, you simply cannot take that chance. Fear will not allow honesty, fear despises spontaneity, and fear refuses to believe in you. Fear may mean well, but it ruins everything by overprotecting you, insisting that you stay hidden and keep a low profile, that your time is coming....sometime later. Fear is bold, but insists that you be timid. Take a chance and there will be hell to pay: fear will call on its dear friend, shame, to meet you on the other side of your risk taking, to tell you what you should not have done. Fear will trip you, tackle you, smother you, do whatever it takes to cause you to hesitate, to stop you. In this way fear is fearless.

In my opinion the basic cause for the relative failure of the two greatest revolutions in history resides not, to borrow again from Voline, in "historic inevitability," or simply in the subjective "errors" of revolutionary actors. The revolution bears within itself a serious contradiction (a contradiction which fortunately—and we will return to the subject —is not irremediable and is attenuated with time): it can only arise, it can only vanquish if it issues from the depths of the popular masses, from their irresistible spontaneous uprising; but although the class instinct drives the popular masses to break their chains, they are yet lacking in education and consciousness. And since, in their formidable but tumultuous and blind drive towards liberty, they run up against privileged, conscious, educated, organized, and tested social classes, they can only vanquish the resistance they meet if they succeed in obtaining in the heat of the struggle, the consciousness, the science, the organization, and the experience they lack. But the very fact of forging the weapons I have just listed summarily, and which alone can ensure their superiority over the enemy, bears an immense peril within it: that of killing the spontaneity that is the very spirit of the revolution; that of compromising freedom through organization; that of allowing the movement to be confiscated by an elite minority of more educated, more conscious, more experienced militants who, to begin with, offer themselves as guides in order, in the end, to impose themselves as chiefs and to subject the masses to new forms of the oppression of man by man.

The real writer, the fellow who sends planets spinning and models a man asleep and eagerly tampers with the sleeper's rib, that kind of author has no given values at his disposal: he must create them himself. The art of writing is a very futile business if it does not imply first of all the art of seeing the world as the potentiality of fiction. The material of this world may be real enough (as far as reality goes) but it does not exist at all as an accepted entirety: it is chaos, and to this chaos the author says "go!" allowing the world to flicker and to fuse. It is now recombined in its very atoms, not merely in its visible and superficial parts. The writer is the first man to map it and to name the natural objects it contains. Those berries are edible. That speckled creature that bolted across my path might be tamed. That lake between those trees will be called Lake Opal or, more artistically, Dishwater Lake. That mist is a mountain--and that mountain must be conquered. Up a trackless slope climbs the master artist, and at the top, on a windy ridge, whom do you think he meets? The panting and happy reader, and there they spontaneously embrace and are linked forever if the book lasts forever.

Despite the complexity and variety of the universe, it turns out that to make one you need just three ingredients. Let’s imagine that we could list them in some kind of cosmic cookbook. So what are the three ingredients we need to cook up a universe? The first is matter—stuff that has mass. Matter is all around us, in the ground beneath our feet and out in space. Dust, rock, ice, liquids. Vast clouds of gas, massive spirals of stars, each containing billions of suns, stretching away for incredible distances. The second thing you need is energy. Even if you’ve never thought about it, we all know what energy is. Something we encounter every day. Look up at the Sun and you can feel it on your face: energy produced by a star ninety-three million miles away. Energy permeates the universe, driving the processes that keep it a dynamic, endlessly changing place. So we have matter and we have energy. The third thing we need to build a universe is space. Lots of space. You can call the universe many things—awesome, beautiful, violent—but one thing you can’t call it is cramped. Wherever we look we see space, more space and even more space. Stretching in all directions. It’s enough to make your head spin. So where could all this matter, energy and space come from? We had no idea until the twentieth century. The answer came from the insights of one man, probably the most remarkable scientist who has ever lived. His name was Albert Einstein. Sadly I never got to meet him, since I was only thirteen when he died. Einstein realised something quite extraordinary: that two of the main ingredients needed to make a universe—mass and energy—are basically the same thing, two sides of the same coin if you like. His famous equation E = mc2 simply means that mass can be thought of as a kind of energy, and vice versa. So instead of three ingredients, we can now say that the universe has just two: energy and space. So where did all this energy and space come from? The answer was found after decades of work by scientists: space and energy were spontaneously invented in an event we now call the Big Bang.

Our inner lives must be lent a structure and our best thoughts reinforced to counter the continuous pull of distraction and disintegration. Religions have been wise enough to establish elaborate calendars and schedules. How free secular society leaves us by contrast. Secular life is not, of course, unacquainted with calendars and schedules. We know them well in relation to work, and accept the virtues of reminders of lunch meetings, cash-flow projections and tax deadlines. But it expects that we will spontaneously find our way to the ideas that matter to us and gives us weekends off for consumption and recreation. It privileges discovery, presenting us with an incessant stream of new information – and therefore it prompts us to forget everything. We are enticed to go to the cinema to see a newly released film, which ends up moving us to an exquisite pitch of sensitivity, sorrow and excitement. We leave the theatre vowing to reconsider our entire existence in light of the values shown on screen, and to purge ourselves of our decadence and haste. And yet by the following evening, after a day of meetings and aggravations, our cinematic experience is well on its way towards obliteration. We honour the power of culture but rarely admit with what scandalous ease we forget its individual monuments. We somehow feel, however, that it would be a violation of our spontaneity to be presented with rotas for rereading Walt Whitman.

While it is essential to be predictable in meeting a child’s needs, infants and toddlers are amused by parents who are spontaneous and unpredictable in their play. For example, when dressing the toddler, surprise him by blowing raspberries on his tummy and nuzzling his neck. Don’t give up even if he’s unresponsive at first. At first, he may try to camouflage his pleasure by turning his face when he smiles or trying to hide his laughter. Lift him high in the air while proclaiming, “Look at what a big boy you are!” Twirl around while holding him firmly. Holding his back and head securely, quickly do a knee-drop. Dance together. Gently wrestle. Smile and laugh while doing all of these things so the child associates pleasure with spontaneous laughter and smiling.

And, so, what was it that elevated Rubi from dictator's son-in-law to movie star's husband to the sort of man who might capture the hand of the world's wealthiest heiress? Well, there was his native charm. People who knew him, even if only casually, even if they were predisposed to be suspicious or resentful of him, came away liking him. He picked up checks; he had courtly manners; he kept the party gay and lively; he was attentive to women but made men feel at ease; he was smoothly quick to rise from his chair when introduced, to open doors, to light a lady's cigarette ("I have the fastest cigarette lighter in the house," he once boasted): the quintessential chivalrous gent of manners. The encomia, if bland, were universal. "He's a very nice guy," swore gossip columnist Earl Wilson, who stayed with Rubi in Paris. ""I'm fond of him," said John Perona, owner of New York's El Morocco. "Rubi's got a nice personality and is completely masculine," attested a New York clubgoer. "He has a lot of men friends, which, I suppose, is unusual. Aly Khan, for instance, has few male friends. But everyone I know thinks Rubi is a good guy." "He is one of the nicest guys I know," declared that famed chum of famed playboys Peter Lawford. "A really charming man- witty, fun to be with, and a he-man." There were a few tricks to his trade. A society photographer judged him with a professional eye thus: "He can meet you for a minute and a month later remember you very well." An author who played polo with him put it this way: "He had a trick that never failed. When he spoke with someone, whether man or woman, it seemed as if the rest of the world had lost all interest for him. He could hang on the words of a woman or man who spoke only banalities as if the very future of the world- and his future, especially- depended on those words." But there was something deeper to his charm, something irresistible in particular when he turned it on women. It didn't reveal itself in photos, and not every woman was susceptible to it, but it was palpable and, when it worked, unforgettable. Hollywood dirt doyenne Hedda Hoppe declared, "A friend says he has the most perfect manners she has ever encountered. He wraps his charm around your shoulders like a Russian sable coat." Gossip columnist Shelia Graham was chary when invited to bring her eleven-year-old daughter to a lunch with Rubi in London, and her wariness was transmitted to the girl, who wiped her hand off on her dress after Rubi kissed it in a formal greeting; by the end of lunch, he had won the child over with his enthusiastic, spontaneous manner, full of compliments but never cloying. "All done effortlessly," Graham marveled. "He was probably a charming baby, I am sure that women rushed to coo over him in the cradle." Elsa Maxwell, yet another gossip, but also a society gadabout and hostess who claimed a key role in at least one of Rubi's famous liaisons, put it thus: "You expect Rubi to be a very dangerous young man who personifies the wolf. Instead, you meet someone who is so unbelievably charming and thoughtful that you are put off-guard before you know it." But charm would only take a man so far. Rubi was becoming and international legend not because he could fascinate a young girl but because he could intoxicate sophisticated women. p124

Unlike most preachers in the medieval era, Francis was conflicted and sometimes even hostile toward academics and theologians. He believed that book knowledge was like material possessions — too much of it occasioned pride and got in the way of simple devotion to Jesus. (In The Last Christian, Adolf Holl imagined Francis meeting Augustine, Barth, Aquinas, and Bultmann in heaven for the first time and asking them what they would be without their books. When they can’t come up with an answer, Francis says, “Without your books perhaps you might have become Christians” [p. 63].) When Francis preached, he avoided theological arguments and polemics like the plague. Rather, his preaching was more autobiographical than intellectual, more performative than argumentative, more spontaneous than scripted, more genuine than contrived, more about transformation than about information. The endgame was to help his listeners find peace, reconciliation, and shalom with God, themselves, others, and creation. As Francis said, “We have been called to heal wounds, to unite what has fallen apart, and to bring home those who have lost their way.

There is no doubt that the shock of an... emotional experience is often needed to make people wake up and pay attention to what they are doing. There's a famous case of the 13th century Spanish Hidalgo, Raimon Lull, who finally (after a long chase) succeeded in meeting the lady he admired at a secret rendezvous. She silently opened her dress and showed him her breast, rotten with cancer. The shock changed Lull's life; he eventually became an eminent Theologian and one of the Church's greatest missionaries. In the case of such a sudden change one can often prove that an archetype has been at work for a long time in the unconscious, skillfully arranging circumstances that will lead to the crisis... such experiences seem to show that archetypal forms are not just static patterns. They are Dynamic factors that manifest themselves in impulses, just as spontaneously as the instincts. Certain dreams, visions, or thoughts can suddenly appear; and however carefully one investigates, one cannot find out what causes them. This does not mean that they have no cause; they certainly have. But it is so remote or obscure that one cannot see what it is.

I wonder what kind of men we might encounter in Scotland.Perhaps the reason we have not found our anyone in England is because they have been waiting for us up north." Bryonwyn gave in to the compulsion to roll her eyes.Leave it to Lily to twist a situation into something positive-and related to love. "You will find admirers wherever you go.And you,too, Edythe, will be adored by many." Bronwyn added with confidence as she rose and went to the door, indicating that tonight's chat was over. Edythe shook her head. "Lily desires not a man, but an impossibility. A person just cannot be responsible and spontaneous at the same time." "Well,you drive all your men away with your seriousness," Lily countered, looking to Bronwyn for support as she strolled up to the door. Sighing,Bronwyn leaned against the jamb and picked up a lock of Lily's dark hair. "You,Lily,need to find a way to mature without losing your optimism,and Edythe,you set a standard so high and can be so critical of those who do not meet it." Edythe opened her mouth and then closed it as she joined Lily at the door. "And what about you?" she demanded. "And don't say you are alone because you lack beauty,for you could be quite pretty if you tried wearing something other than dreary colors and keeping your hair in a net all the time." "Unfair,because you know that I could do as you ask,change my clothes and hair,but it wouldn't matter.The kind of man I want doesn't want me," Bronwyn uttered matter-of-factly, making shooing motions to get them to leave.

What would be the natural thing? A man goes to college. He works as he wants to work, he plays as he wants to play, he exercises for the fun of the game, he makes friends where he wants to make them, he is held in by no fear of criticism above, for the class ahead of him has nothing to do with his standing in his own class. Everything he does has the one vital quality: it is spontaneous. That is the flame of youth itself. Now, what really exists?" "...I say our colleges to-day are business colleges—Yale more so, perhaps, because it is more sensitively American. Let's take up any side of our life here. Begin with athletics. What has become of the natural, spontaneous joy of contest? Instead you have one of the most perfectly organized business systems for achieving a required result—success. Football is driving, slavish work; there isn't one man in twenty who gets any real pleasure out of it. Professional baseball is not more rigorously disciplined and driven than our 'amateur' teams. Add the crew and the track. Play, the fun of the thing itself, doesn't exist; and why? Because we have made a business out of it all, and the college is scoured for material, just as drummers are sent out to bring in business. "Take another case. A man has a knack at the banjo or guitar, or has a good voice. What is the spontaneous thing? To meet with other kindred spirits in informal gatherings in one another's rooms or at the fence, according to the whim of the moment. Instead what happens? You have our university musical clubs, thoroughly professional organizations. If you are material, you must get out and begin to work for them—coach with a professional coach, make the Apollo clubs, and, working on, some day in junior year reach the varsity organization and go out on a professional tour. Again an organization conceived on business lines. "The same is true with the competition for our papers: the struggle for existence outside in a business world is not one whit more intense than the struggle to win out in the News or Lit competition. We are like a beef trust, with every by-product organized, down to the last possibility. You come to Yale—what is said to you? 'Be natural, be spontaneous, revel in a certain freedom, enjoy a leisure you'll never get again, browse around, give your imagination a chance, see every one, rub wits with every one, get to know yourself.' "Is that what's said? No. What are you told, instead? 'Here are twenty great machines that need new bolts and wheels. Get out and work. Work harder than the next man, who is going to try to outwork you. And, in order to succeed, work at only one thing. You don't count—everything for the college.' Regan says the colleges don't represent the nation; I say they don't even represent the individual.

So why haven’t we been visited? Maybe the probability of life spontaneously appearing is so low that Earth is the only planet in the galaxy—or in the observable universe—on which it happened. Another possibility is that there was a reasonable probability of forming self-reproducing systems, like cells, but that most of these forms of life did not evolve intelligence. We are used to thinking of intelligent life as an inevitable consequence of evolution, but what if it isn’t? The Anthropic Principle should warn us to be wary of such arguments. It is more likely that evolution is a random process, with intelligence as only one of a large number of possible outcomes. It is not even clear that intelligence has any long-term survival value. Bacteria, and other single-cell organisms, may live on if all other life on Earth is wiped out by our actions. Perhaps intelligence was an unlikely development for life on Earth, from the chronology of evolution, as it took a very long time—two and a half billion years—to go from single cells to multi-cellular beings, which are a necessary precursor to intelligence. This is a good fraction of the total time available before the Sun blows up, so it would be consistent with the hypothesis that the probability for life to develop intelligence is low. In this case, we might expect to find many other life forms in the galaxy, but we are unlikely to find intelligent life. Another way in which life could fail to develop to an intelligent stage would be if an asteroid or comet were to collide with the planet. In 1994, we observed the collision of a comet, Shoemaker–Levy, with Jupiter. It produced a series of enormous fireballs. It is thought the collision of a rather smaller body with the Earth, about sixty-six million years ago, was responsible for the extinction of the dinosaurs. A few small early mammals survived, but anything as large as a human would have almost certainly been wiped out. It is difficult to say how often such collisions occur, but a reasonable guess might be every twenty million years, on average. If this figure is correct, it would mean that intelligent life on Earth has developed only because of the lucky chance that there have been no major collisions in the last sixty-six million years. Other planets in the galaxy, on which life has developed, may not have had a long enough collision-free period to evolve intelligent beings. A third possibility is that there is a reasonable probability for life to form and to evolve to intelligent beings, but the system becomes unstable and the intelligent life destroys itself. This would be a very pessimistic conclusion and I very much hope it isn’t true. I prefer a fourth possibility: that there are other forms of intelligent life out there, but that we have been overlooked. In 2015 I was involved in the launch of the Breakthrough Listen Initiatives. Breakthrough Listen uses radio observations to search for intelligent extraterrestrial life, and has state-of-the-art facilities, generous funding and thousands of hours of dedicated radio telescope time. It is the largest ever scientific research programme aimed at finding evidence of civilisations beyond Earth. Breakthrough Message is an international competition to create messages that could be read by an advanced civilisation. But we need to be wary of answering back until we have developed a bit further. Meeting a more advanced civilisation, at our present stage, might be a bit like the original inhabitants of America meeting Columbus—and I don’t think they thought they were better off for it.

I put my hand on his forearm, I don't know why I do this, and it's not exactly natural, although it's not unnatural, except that I really want to touch his skin. It's smooth and tan just a little bit and feels like summer, like something familiar and warm and good, like my skin did on the first days aboard 'Fishful Thinking' before it salted and burned and peeled. 'We broke up three years after that.' I sit back in my chair and give a sly smile. Relationships are complex and sometimes you can't really explain them to an outside party. 'I can't believe I just told you that' 'YES! YOU! ARE! LIVING! YOUR! FULL! LIFE!' A third time. I am not imagining it. 'There you are.' This time my heart does skip a beat. I look down at his arm, and we are still touching, and he has made no attempt to retract his arm or retreat. All my surroundings, the red formica table top, the pink yogurt, the blue sky, the green vegetables in the market, they all come alive in vibrant technicolor as the sun peers from behind a cloud. I am living my full life. 'Honesty in all things,' Byron adds, lifting his cup of yogurt for a toast of sorts. I pull my hand away from him and the instant my hand is back by his side, I miss the warmth of his arm, the warmth of him. Honesty in all things. I should put my hand back, that's where it wants to be, that's Lily's lesson to me. Be present in the moment, give spontaneous affection. I'm suddenly aware I haven't spoken in a bit. 'Did you know that an octopus has three hearts?' As soon as it comes out of my mouth, I realize I sound like that kid from 'Jerry McGuire.' 'Did you know the human head weighs eight pounds?' I hope my question comes off almost a fraction as endearing. 'No,' Byron says with a glint in his eye that reads as curiosity, at least I hope that it does, but even if it doesn't I'm too into the inertia of the trivia to stop it. 'It's true, one heart called the systemic heart that functions much like the left side of the human heart, distributing blood throughout the heart, then two smaller branchial heart with gills that act like the right side of our hearts to pump the blood back.' 'What made you think of that?' I smile. It may be entirely inappropriate first date conversation, but at least it doesn't bore me in the telling. I look up at the winsome August sky, marred only by the contrails of a passing jet, and a vaguely dachshund shaped cloud above the horizon. I don't believe in fate. I don't believe in love at first site. I don't believe in angels. I don't believe in heaven and that our loved ones are looking down on us, but the sun is so warm and the breeze is so cool and the company is so perfect and the whole afternoon so intoxicating, ti's hard not to hear Lily's voice dancing in the gentle wind, 'one! month! is Long! Enough TO! BE! SAD!' ... 'I recently lost someone close to me....I don't know, I feel her here today with us, you, me, her, three hearts, like an octopus,' I shrug. If I were him, I would run. What a ridiculously creepy thing to say. I would run and I would not stop until I was home in my bed with a gallon of ice cream deleting my profile from every dating site I belonged to. Maybe it's because it's not rehearsed, maybe it's because it's as weird a thing to say as it is genuine, maybe it's because this is finally the man for me. Byron stands and offers me his hand, 'Let's take a walk and you can tell me about her.' The gentle untying of a shoe lace. It takes me a minute to decide if I can do this, and I decide that I can, and I throw our yogurt dishes away, and I put my hand in his, and it's soft and warm, and instead of awkward fumbling, our hands clasp together like magnets and metal, like we've been hand-in-hand all along, and we are touching again. ...

All meditators who practice shamatha Have powerful experiences, vivid and clear, And are happy, thinking that experience is vipashyana.*10 But when the vipashyana of dharmakaya at the time of death is needed, Mother and child luminosity do not meet. That shamatha from before won’t help at death, And again, they’ll be trapped in the animal realm. Upasaka son, supreme protector,*11 now listen! When resting evenly in meditation with the points of body, If appearances cease and you are without thoughts, These are the doings of a lethargic shamatha. But when you rouse yourself with mindfulness, It’s like a candle, self-luminous and shining bright, Or like a flower that’s naturally vivid and clear. Like looking with your eyes at the glow of the sky, Awareness-emptiness is naked, open, and clear. That nonconceptuality that’s luminous and clear Is the arising of the shamatha experience. On the basis of that meditative experience, While supplicating the precious jewels, Gain certainty by studying and contemplating the dharma. Take the vipashyana that brings the understanding of no self And tie the sturdy rope of shamatha to that.*12 Then that strong noble being with love and compassion Through the mighty strength of rousing bodhichitta to benefit others, Having been lifted up with a pure aspiration To the completely pure path of seeing, There, vipashyana directly realizes the purity that cannot be seen And then the faults of mind’s hopes and fears will be known. Without going anywhere, you’ll arrive at the Buddha’s ground. Without looking at anything, you’ll see dharmakaya. Without achieving anything, your aim will be spontaneously accomplished. My upasaka son, work with mind like this.

psychological bias known as the fundamental attribution error exacerbates the problem. Stanford psychologist Lee Ross identified this fascinating asymmetry: when we see others fail, we spontaneously view their character or ability as the cause. It’s almost amusing to realize that we do exactly the opposite in explaining our own failures—spontaneously seeing external factors as the cause. For example, if we show up late for a meeting, we blame traffic. If a colleague is late for a meeting, we may conclude he is uncommitted or lazy.

The more we live, the more convinced we become of two truths that contradict each other. The first is that next to the reality of life all the fictions of literature and art pale. It’s true that they give us a nobler pleasure than what we get from life, but they’re like dreams which, though offering us feelings not felt in life and joining together forms that never meet in life, are none the less dreams that dissipate when we wake up, leaving no memories or nostalgia with which we could later live a second life. The other truth is that, since every noble soul desires to live life in its entirety – experiencing all things, all places and all feelings – and since this is objectively impossible, the only way for a noble soul to live life is subjectively; only by denying life can it be lived in its totality. These two truths are mutually exclusive. The wise man won’t try to reconcile them, nor will he dismiss one or the other. But he will have to follow one or the other, yearning at times for the one he didn’t choose; or he’ll dismiss them both, rising above himself in a personal nirvana. Happy the man who doesn’t ask for more than what life spontaneously gives him, being guided by the instinct of cats, which seek sunlight when there’s sun, and when there’s no sun then heat, wherever they find it. Happy the man who renounces his personality in favour of the imagination and who delights in contemplating other people’s lives, experiencing not all impressions but the outward spectacle of all impressions. And happy, finally, the man who renounces everything, who has nothing that can be taken from him, nothing that can be diminished.

someone who excels at getting things done in an embryonic environment may struggle at a mature company, where there are lots of systems and meetings in place to slow down spontaneous, reflex‐driven decisions.

The conflict came to a boil in October 2006, at a SETI meeting in Valencia, Spain, where there was a debate over active SETI and a contentious vote over new guidelines for initiating broadcasts from Earth. Later that month, Nature published a scolding editorial criticizing the SETI community for a lack of openness. According to the Nature editors, the risk posed by active SETI is real. It is not obvious that all extraterrestrial civilizations will be benign—or that contact with even a benign one would not have serious repercussions for people here on Earth… yet the Valencia meeting voted against trying to set up any process for deliberating over the style or content of any spontaneous outgoing messages. In effect, anyone with a big enough dish can appoint themselves ambassador for Earth. The SETI community should assess [the risks] in a discussion that is open and transparent enough for outsiders to listen to and, if so moved, to actively participate. As a lifelong SETI enthusiast, I found it disconcerting to see the field so publicly chewed out.

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So you’re saying that my entry camera has a glitch, which happened to show up exactly when you did, and which spontaneously resolved as soon as you were no longer in front of it?” He shrugs, but still can’t meet my eyes. “This is possible, is it not? Correlation does not prove causation.

The first to greet me was Robbie McNeill, who jumped up from his post at the helm and said, “Welcome aboard, Captain! I cannot tell you how happy I am to meet you!” His handsome Celtic face shone with mischief, and I felt the first gladdening of a spontaneous friendship.

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Alex wants marriage and kids and a home in one place, and he wants it all with someone like Sarah. Someone who can help him build the life that he lost when he was six years old. And I want a tetherless life on spontaneous trips and exciting new relationships, different seasons with different people, and quite possibly to never settle down. Our only hope of maintaining this relationship is through the platonic friendship we've always had. The five percent has been creeping up for years, but it's time to tamp it back down. To squash the what-if.

I did not throw up," Kahurangi said, at dinner that night, as he recounted the day's events to Aparna and Niamh. He and I had just gotten out of an hours-long meeting with Brynn MacDonald, her Blue Team counterpart, Jeneba Danso, Tom Stevens, and the leads of the biology and physics labs, going over everything from our helicopter ride. Martin Satie had been excused to tend to his helicopter. Apparently, he would be going out again soon. "No, you just got enough radiation passing through your body to spontaneously turn into a tumor," Niamh said. "I'm pretty sure it doesn't work like that," Kahurangi replied. "That's just what a person who has spontaneously turned into a tumor would say." Kahurangi turned to Aparna. "You're the biologist here. Help me." "I'm not saying you are a sentient tumor," Aparna said. "But I would have to run some tests to be sure." Kahurangi pointed at me. «Jamie was in the same helicopter! Where are the tumor accusations there?" “I am definitely mostly tumor at this point," I admitted. "I thought we were friends," Kahurangi said, narrowing his eyes at me. "Tumors have no friends," I replied.

Creativity comes from spontaneous meetings, from random discussions. You run into someone, you ask what they’re doing, you say “Wow” and soon you’re cooking up all sorts of ideas.

It wasn't the first time I had relied on her in our strange, undefined 'relationship.' Late-night texts, spontaneous meet-ups, testing boundaries—most of the time, she did bite. But this? This felt different. It wasn't just curiosity or intrigue anymore. I wasn't just waiting to see how far I could push her. I needed her. I wanted her in a way I couldn't fully explain, in a way that went far beyond anything I'd felt before.

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