Spontaneous Moments Quotes

I may be going nowhere, but what a ride.

But isn't this a dance? Isn't all of this a dance? Isn't that what we do with words? Isn't that what we do when we talk, when we spar, when we make plans or leave it to chance? Some of it's choreographed. Some of the steps have been done for ages. And the rest -- the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends.

You can’t re-create the first time you promise to love someone or the first time you feel loved by another. You cannot relive the sensation of fear, admiration, self-­consciousness, passion, and desire all mixed into one because it never happens twice. You chase it like the first high for the rest of your life. It doesn’t mean you can’t love another or move on; it just means that the one spontaneous moment, the split second that you took the leap, when your heart was racing and your mind was muddled with What ifs?—that moment—will never happen the same way again. It will never feel as intense as the first time. At least, that’s the way I remember it. That’s why my mother always said we memorialize our past. Everything seems better in a memory.

So many events and moments that seemed insignificant add up. I remember how for the last Valentine´s Day, N gave flowers but no card. In restaurants, he looked off into the middle distance while my hand would creep across the table to hold his. He would always let go first. I realize I can´t remember his last spontaneous gesture of affection.

Pain is not the same as suffering. Left to itself, the body discharges pain spontaneously, letting go of it the moment that the underlying cause is healed. Suffering is pain that we hold on to. It comes from the mind’s mysterious instinct to believe that pain is good, or that it cannot be escaped, or that the person deserves it.

When we are mired in the relative world, never lifting our gaze to the mystery, our life is stunted, incomplete; we are filled with yearning for that paradise that is lost when, as young children, we replace it with words and ideas and abstractions - such as merit, such as past, present, and future - our direct, spontaneous experience of the thing itself, in the beauty and precision of this present moment.

I would've missed out on some of the best moments of my life if I weren't spontaneous. Honestly, I try not to think about the future too much. I'm a huge fan of the present.

If my tears spilled spontaneously at that moment it’s because I immediately understood that what was happening, like in a dream, was the treat you had prepared for me I felt your friendship much stronger than if you had thanked me a million times that what pleased and touched me.

Nietzsche was the one who did the job for me. At a certain moment in his life,the idea came to him of what he called 'the love of your fate.' Whatever your fate is, whatever the hell happens, you say, 'This is what I need.' It may look like a wreck, but go at it as though it were an opportunity, a challenge. If you bring love to that moment--not discouragement--you will find the strength is there. Any disaster you can survive is an improvement in your character, your stature, and your life. What a privilege! This is when the spontaneity of your own nature will have a chance to flow. Then, when looking back at your life, you will see that the moments which seemed to be great failures followed by wreckage were the incidents that shaped the life you have now. You’ll see that this is really true. Nothing can happen to you that is not positive. Even though it looks and feels at the moment like a negative crisis, it is not. The crisis throws you back, and when you are required to exhibit strength, it comes.

Wheels have been set in motion, and they have their own pace, to which we are...condemned. Each move is dictated by the previous one - that is the meaning of order. If we start being arbitrary it'll just be a shambles: at least, let us hope so. Because if we happened, just happened to discover, or even suspect, that our spontaneity was part of their order, we'd know that we were lost. A Chinaman of the T'ang Dynasty - and, by which definition, a philosopher - dreamed he was a butterfly, and from that moment he was never quite sure that he was not a butterfly dreaming it was a Chinese philosopher. Envy him; his two-fold security.

Starting right now, attempt to live as if you have no regrets.

Embrace spontaneity, never be afraid to try new things or discover new paths. Don't let over-planning and routine poison your life.

Beauty can be coaxed out of ugliness. Wabi-sabi is ambivalent about separating beauty from non-beauty or ugliness. The beauty of wabi-sabi is in one respect, the condition of coming to terms with what you consider ugly. Wabi-sabi suggests that beauty is a dynamic event that occurs between you and something else. Beauty can spontaneously occur at any moment given the proper circumstances, context, or point of view. Beauty is thus an altered state of consciousness, an extraordinary moment of poetry and grace.

Nothing is ever solved, Solving is an illusion. There are moments of spontaneous brightness, when the mind appears emancipated, but this is more epiphany.

When I am faced with the chance to swim, even if I’m not convinced or it’s not convenient, more times than not, I will strip down and take the plunge and remember the credo, 'You never regret a swim!

Our spontaneous reactions are rarely our proudest moments. It’s said that a person’s first thought is the most honest, but that often isn’t true. It’s often just the most stupid. Why else would we have afterthoughts?

When spontaneous demoralizing thoughts seep into your conscience, don't trip...allowing them to fester. These are random tests of your conviction and determination. Large or small, your reaction to such intrusions is a defining moment for which no one else, but you, can mitigate.

If you align in any moment with the flow of life as it presents itself, all will unfold in the right way at the right time with a certain spontaneity and ease.

If you stay in the moment, you’ll have what is called spontaneous right action, which is intuitive, which is creative, which is visionary, which eavesdrops on the mind of the universe.

The traumatic moment becomes encoded in an abnormal form of memory, which breaks spontaneously into consciouness, both as flashbacks during waking states and as traumatic nightmares during sleep. Small, seemingly insignificant reminders can also evoke these memories, which often return with all the vividness and emotional force of the original event. Thus, even normally safe environments may come to feel dangerous, for the survivor can never be assured that she will not encounter some reminder of the trauma.

Where was the excitement in dependability? Where was the spontaneity in a predictable world? He could offer her an eternity of challenges and passion, of quiet, tender moments stolen in the depths of riotous flames and ravaging storms—tranquility amidst the chaos. She belonged with him, wearing regal robes. He had so much to teach her about the nether realm, about the glories of manipulation and madness.

How physical beauty turns out to be chemistry and geometry and anatomy. Art is really science. Discovering why people like something is so you can replicate it. Copy it. It's a paradox, "creating" a real smile. Rehearsing again and again a spontaneous moment of horror. All the sweat and boring effort that goes into creating what looks easy and instant.

But first, become aware of the choices that you are making in every moment. The more you become aware of your choices, the more you will make choices that are spontaneously correct — both for you and for those around you.

If one partner gives himself completely, he breaks down the barriers of the other, however strong they may be. Because the act of giving means: "I trust you". The other, who to begin with may feel rather intimidated, wanting to prove things which aren't even under discussion, is unarmed by the spontaneity of such an attitude, and relaxes. At that moment, true sexual energy comes into play.

Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

It was at such moments that for an instant he ceased to be a reasoning machine and betrayed his human love for admiration and applause. The same singularly proud and reserved nature which turned away with disdain from popular notoriety was capable of being moved to its depth by spontaneous wonder and praise from a friend.

Whether through careful consideration spawned by books and spirited debate over coffee at two in the morning, or simply from a natural proclivity, we must all eventually adopt a fundamental framework, some reasonable coherent system of causes and effects that will help us make sense not simply of momentous events, but of all the little actions and interactions that constitute our daily lives–be they deliberate or spontaneous, inevitable or unforeseen.

The LSD phenomenon, on the other hand, is—to me at least—more interesting. It is an intentionally achieved schizophrenia, with the expectation of a spontaneous remission—which, however, does not always follow. Yoga, too, is intentional schizophrenia: one breaks away from the world, plunging inward, and the ranges of vision experienced are in fact the same as those of a psychosis. But what, then, is the difference? What is the difference between a psychotic or LSD experience and a yogic, or a mystical? The plunges are all into the same deep inward sea; of that there can be no doubt. The symbolic figures encountered are in many instances identical (and I shall have something more to say about those in a moment). But there is an important difference. The difference—to put it sharply—is equivalent simply to that between a diver who can swim and one who cannot. The mystic, endowed with native talents for this sort of thing and following, stage by stage, the instruction of a master, enters the waters and finds he can swim; whereas the schizophrenic, unprepared, unguided, and ungifted, has fallen or has intentionally plunged, and is drowning.

Relax and destroy the split that society has created in you. Say only that which you mean. Act according to your own spontaneity, never bothering about consequences. It is a small life, and it should not be spoiled in thinking about consequences here and hereafter.

People should learn to live in the now. They spend all their time thinking about past glories and worrying about the future. Meanwhile all the moments of spontaneity and beauty they’ll ever have in their lives are flitting from future into past without being noticed. That’s why there are so many grumpy assholes in the world

But isn’t this a dance? Isn’t all of this a dance? Isn’t that what we do with words? Isn’t that what we do when we talk, when we spar, when we make plans or leave it to chance? Some of it’s choreographed. Some of the steps have been done for ages. And the rest—the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends.

Spontaneous love makes a person free and at the next moment dependent. It is just as with a person’s coming into existence; by coming into existence, by becoming a self, he becomes free, but at the next moment he is dependent on this self.

There is no hard and fast line that can be drawn that says: Up to here there was no love; from here on there is now love. Love is a gradual thing, it may take a moment, a month, or a year to come on, and in each two its gradations are different. With some it comes fast, with some it comes slowly. Sometimes one kindles from the other, sometimes both kindle spontaneously. And once in a tragic while one kindles only after the other has already dimmed and gone out, and has to burn forlornly alone. ("Too Nice A Day To Die")

At that moment it would have been easier for me to spontaneously grasp quantum string theory

Never underestimate the lingering effects of a dash of spontaneous comfort.

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.

Many people wake up in middle age with the realization that in their youthful romances and early marriages, they were drawn to precisely the kinds of partners they were trying to avoid. All too often we marry stand-ins for our alchoholic fathers, shadowy replacements for our angry mothers, surrogates with whom we try to work out our unfinished childhood dramas. Or we fall in love with someone who incarnates the virtues or vices opposite our own. An orderly man who plans his days marries a spontaneous woman who lets things lie where they fall, lives in the moment, and is perpetually late for appointments.

So be authentic when you feel angry toward your lover or your beloved. Be authentic while you are in anger, and then with no repression, when the moment of love will come, when the mind will move to the other extreme, you will have a spontaneous flow. So with mind, take fighting as part of it. It is the very dynamism of the mind to work in polar opposites. So be authentic in your anger, be authentic in your fight; then you will be authentic in your love also. So

The moment you exchange spontaneity with rules you've lost the edge of romance

Observe your own emotional states and you will see that the moments of great joy, great ecstasy, are unpremeditated; they happen, mysteriously, darkly, unknowingly.

A truly new thought or decision is a moment of creation that science cannot explain because it requires either randomness or spontaneity.

Every moment and every event of every man’s life on earth plants something in his soul. For just as the wind carries thousands of winged seeds so each moment brings with it germs of spiritual vitality that come to rest imperceptibly in the minds and wills of men. Most of these unnumbered seeds perish and are lost, because men are not prepared to receive them: for such seeds as these cannot spring up anywhere except in the good soil of freedom, spontaneity, and love.

Sebastian left the bed and went to the washstand on unsteady legs. He felt dazed, uncertain, as if he were the one who had just lost his virginity instead of Evangeline. He had long thought that there was nothing new for him to experience. He had been wrong. For a man whose lovemaking was a practiced blend of technique and choreography, it had been a shock to find himself at the spontaneous mercy of his own passions. He had meant to withdraw at the last moment, but he had been so mindless with desire that he’d been unable to control his body. Damn. That had never happened before. Fumbling with the clean linen towel at the washstand, he made a project of dampening it with fresh water. By now his breathing had returned to normal, but he wasn’t at all calm. After what had just happened, he should have been satiated for hours. But it hadn’t been enough. He had experienced the longest, hardest, most wrenching climax of his life…and yet the need to have her again, open her, bury himself inside her, had not faded. It was madness. But why? Why with her?

Intuition comes from the whole person, from a place that includes the conscious and the unconscious. The total result of all feelings and perceptions manifests spontaneously through intuition. Intuition gives expression to the feelings; that expression is unique and perfectly fitted to the needs of the moment.

I thought: But isn’t this a dance? Isn’t all of this a dance? Isn’t that what we do with words? Isn’t that what we do when we talk, when we spar, when we make plans or leave it to chance? Some of it’s choreographed. Some of the steps have been done for ages. And the rest—the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends.

It's somehow worse, now, after I've slept, because of that one moment-you know the one- when you're just waking up and you forget the new reality. Forget how your life has spontaneously combusted and instead think it was all just a bad dream. That everything's going to be okay. Until you remember. You jolt up, look around, and realize nothing is ever going to be okay again. That's exactly where I'm at right now.

...somewhere forest fires rage and somewhere else something moves beneath dark waters and somewhere blood appears in the hallway of the home of some old couple who aren’t bleeding and somewhere someone else spontaneously self-combusts and somehow all the mysteries of this world as I know it offer me comfort and I don’t know beans about heaven and hell and somehow all that stuff is no longer an issue and at the moment I’m a sixteen-foot-tall five-hundred-and-forty-eight-pound man inside this six-foot body and all i can feel is the pressure all I can feel is the pressure and the need for release.

In truth, real fame is never usurped; it only has a sense, a value and duration when it is turned to a good cause. And your victory is in the fact that you have human generosity and spontaneity that are not inhibited by rules or cleverness but stem from your own sufferings, your joys, hopes and disappointments; all that is understood by those who suffer beyond their strength and ask for pity, and who constantly hope to be comforted, to be made to forget for a moment, by that laughter which does not pretend to cure, but only to console.

Its colour is indescribable, one not yet seen nor termed by humans.; a warm hug promising comfort and safety, the burst of uncontrolled laughter in a spontaneous moment of happiness and the purest intimacy one could experience with their most trusted partner. It feels like home .

the Pranksters probed everybody, to make them bring their hangups out front to the point where they could act totally out front, live in the moment, spontaneously, and if needling was what it took to bring you that far—

You can’t re-create the first time you promise to love someone or the first time you feel loved by another. You cannot relive the sensation of fear, admiration, self-consciousness, passion, and desire all mixed into one because it never happens twice. You chase it like the first high for the rest of your life. It doesn’t mean you can’t love another or move on; it just means that the one spontaneous moment, the split second that you took the leap, when your heart was racing and your mind was muddled with What ifs?—that moment—will never happen the same way again. It will never feel as intense as the first time.

Only two weeks since he had left, and it was already happening. Time, blunting the edges of those sharp memories. Laila bore down mentally. What had he said? It seemed vital, suddenly, that she know. Laila closed her eyes. Concentrated. With the passing of time, she would slowly tire of this exercise. She would find it increasingly exhausting to conjure up, to dust off, to resuscitate once again what was long dead. There would come a day, in fact, years later, when Laila would no longer bewail his loss. Or not as relentlessly; not nearly. There would come a day when the details of his face would begin to slip from memory's grip, when overhearing a mother on the street call after her child by Tariq's name would no longer cut her adrift. She would not miss him as she did now, when the ache of his absence was her unremitting companion—like the phantom pain of an amputee. Except every once in a long while, when Laila was a grown woman, ironing a shirt or pushing her children on a swing set, something trivial, maybe the warmth of a carpet beneath her feet on a hot day or the curve of a stranger's forehead, would set off a memory of that afternoon together. And it would come rushing back. The spontaneity of it. Their astonishing imprudence... It would flood her, steal her breath. But then it would pass. The moment would pass. Leave her feeling deflated, feeling noting but a vague restlessness.

It’s in those moments of admitting and accepting your own terribleness that you realize other people can be terrible too. And if they can be terrible too, then maybe they can be vulnerable too, caring too, and all the things that you are and hope to be.

The goal of any spiritual person is to strive towards attaining self-realization by living spontaneously in the present moment of physical reality, free from anxiety and distress, unencumbered by frivolous affections, and liberated from specious attachments.

Spontaneity in the therapeutic work arises when the therapist can allow creative and authentic impulses to arise from moment to moment from the inner being, from the meditative quality within, from the inner emptiness, from the capacity to surrender to life. Then the therapist becomes less of a technician and more of an artist in the therapeutic work. It is then when the therapist and client meets in awareness without any barrier between.

Poetic Terrorism WEIRD DANCING IN ALL-NIGHT computer-banking lobbies. Unauthorized pyrotechnic displays. Land-art, earth-works as bizarre alien artifacts strewn in State Parks. Burglarize houses but instead of stealing, leave Poetic-Terrorist objects. Kidnap someone & make them happy. Pick someone at random & convince them they're the heir to an enormous, useless & amazing fortune--say 5000 square miles of Antarctica, or an aging circus elephant, or an orphanage in Bombay, or a collection of alchemical mss. ... Bolt up brass commemorative plaques in places (public or private) where you have experienced a revelation or had a particularly fulfilling sexual experience, etc. Go naked for a sign. Organize a strike in your school or workplace on the grounds that it does not satisfy your need for indolence & spiritual beauty. Graffiti-art loaned some grace to ugly subways & rigid public monuments--PT-art can also be created for public places: poems scrawled in courthouse lavatories, small fetishes abandoned in parks & restaurants, Xerox-art under windshield-wipers of parked cars, Big Character Slogans pasted on playground walls, anonymous letters mailed to random or chosen recipients (mail fraud), pirate radio transmissions, wet cement... The audience reaction or aesthetic-shock produced by PT ought to be at least as strong as the emotion of terror-- powerful disgust, sexual arousal, superstitious awe, sudden intuitive breakthrough, dada-esque angst--no matter whether the PT is aimed at one person or many, no matter whether it is "signed" or anonymous, if it does not change someone's life (aside from the artist) it fails. PT is an act in a Theater of Cruelty which has no stage, no rows of seats, no tickets & no walls. In order to work at all, PT must categorically be divorced from all conventional structures for art consumption (galleries, publications, media). Even the guerilla Situationist tactics of street theater are perhaps too well known & expected now. An exquisite seduction carried out not only in the cause of mutual satisfaction but also as a conscious act in a deliberately beautiful life--may be the ultimate PT. The PTerrorist behaves like a confidence-trickster whose aim is not money but CHANGE. Don't do PT for other artists, do it for people who will not realize (at least for a few moments) that what you have done is art. Avoid recognizable art-categories, avoid politics, don't stick around to argue, don't be sentimental; be ruthless, take risks, vandalize only what must be defaced, do something children will remember all their lives--but don't be spontaneous unless the PT Muse has possessed you. Dress up. Leave a false name. Be legendary. The best PT is against the law, but don't get caught. Art as crime; crime as art.

To live in the moment is innocence, to live without the past is innocence, to live without conclusions is innocence, to function out of the state of not knowing is innocence. And the moment you function out of such tremendous silence which is not burdened by any past, out of such tremendous stillness which knows nothing, the experience that happens is beauty. Whenever you feel beauty—in the rising sun, in the stars, in the flowers, or in the face of a woman or a man—wherever and whenever you feel beauty, watch. And one thing will always be found: you had functioned without mind, you had functioned without any conclusion, you had simply functioned spontaneously. The moment gripped you, and the moment gripped you so deeply that you were cut off from the past. And when you are cut off from the past you are cut off from the future automatically, because past and future are two aspects of the same coin; they are not separate, and they are not separable either. You can toss a coin: sometimes it is heads, sometimes it is tails, but the other part is always there, hiding behind. Past

I have spoken in tongues of fire. I have torn whole towns in two for love. I have courted insanity, crouching in the gap between what this moment feels like (smoldering fire fanned into the most logical flames) and how it looks to other people (the psychotic break of spontaneous combustion). I can feel the sensation of being called CRAZY when you feel WOUNDED and DESPERATE.

Although most psychotherapeutic approaches "agree that therapeutic work in the 'here and how' has the greatest power in bringing about change" (Stern, 2004, p. 3), talk therapy has limited direct impact on maladaptive procedural action tendencies as they occur in the present moment. Although telling "the story" provides crucial information about the client's past and current life experience, treatment must address the here-and-now experience of the traumatic past, rather than its content or narrative, in order to challenge and transform procedural learning. Because the physical and mental tendencies of procedural learning manifest in present-moment time, in-the-moment trauma-related emotional reactions, thoughts, images, body sensations, and movements that emerge spontaneously in the therapy hour become the focal points of exploration and change.

Six month of sitting home, six month of doing absolutely nothing but watching TV, going out, sleeping, getting drunk and sleeping again. Oh no, wait, I was busy with something, I was doing some renovations in my new apartment. Which legally became mine only a month ago. Yep, that's what all my life has been about, spontaneous decisions and living in the moment. Because right now technically I'm a 25-year-old illegal immigrant from Russia, four years in New York, no papers, no work authorization, no work itself. Only a crazy life filled with restaurants, shops, beauty salons, clubs and restaurants again. How is it all possible? Very simple. I used to be a stripper.

To the extent that propaganda is based on current news, it cannot permit time for thought or reflection. A man caught up in the news must remain on the surface of the event; he is carried along in the current, and can at no time take a respite to judge and appreciate; he can never stop to reflect. There is never any awareness -- of himself, of his condition, of his society -- for the man who lives by current events. Such a man never stops to investigate any one point, any more than he will tie together a series of news events. We already have mentioned man's inability to consider several facts or events simultaneously and to make a synthesis of them in order to face or to oppose them. One thought drives away another; old facts are chased by new ones. Under these conditions there can be no thought. And, in fact, modern man does not think about current problems; he feels them. He reacts, but be does not understand them any more than he takes responsibility for them. He is even less capable of spotting any inconsistency between successive facts; man's capacity to forget is unlimited. This is one of the most important and useful points for the propagandist, who can always be sure that a particular propaganda theme, statement, or event will be forgotten within a few weeks. Moreover, there is a spontaneous defensive reaction in the individual against an excess of information and -- to the extent that he clings (unconsciously) to the unity of his own person -- against inconsistencies. The best defense here is to forget the preceding event. In so doing, man denies his own continuity; to the same extent that he lives on the surface of events and makes today's events his life by obliterating yesterday's news, he refuses to see the contradictions in his own life and condemns himself to a life of successive moments, discontinuous and fragmented. This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, he follows all currents. He is unstable because he runs after what happened today; he relates to the event, and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing, more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude. But here we must make an important qualification. The news event may be a real fact, existing objectively, or it may be only an item of information, the dissemination of a supposed fact. What makes it news is its dissemination, not its objective reality.

Family-centered parents do not have the emotional freedom, the power, to raise their children with their ultimate welfare truly in mind. If they derive their own security from the family, their need to be popular with their children may override the importance of a long-term investment in their children’s growth and development. Or they may be focused on the proper and correct behavior of the moment. Any behavior that they consider improper threatens their security. They become upset, guided by the emotions of the moment, spontaneously reacting to the immediate concern rather than the long-term growth and development of the child. They may yell or scream. They may overreact and punish out of bad temper. They tend to love their children conditionally, making them emotionally dependent or counterdependent and rebellious.

Our health—and indeed our entire lives—can be seen as the sum of all our moment-to-moment decisions. This includes how we choose to eat and drink, think and feel, act and react, and move and rest on any given day.

Simply put, a woman’s brain is not her friend when it comes to confidence. We think too much and we think about the wrong things. Thinking harder and harder and harder won’t solve our issues, though, it won’t make us more confident, and it most certainly freezes decision making, not to mention action. Remember, the female brain works differently from the male brain; we really do have more going on, we are more keenly aware of everything happening around us, and that all becomes part of our cognitive stew. Ruminating drains the confidence from us. Those negative thoughts, and nightmare scenarios masquerading as problem solving, spin on an endless loop. We render ourselves unable to be in the moment or to trust our instincts because we are captive to those distracting, destructive thoughts, which gradually squeeze all the spontaneity out of life and work. We have got to stop ruminating.

Sitting here alone is satisfying enough, but the night would be far better if shared with another—with someone whose mood meets mine, who relishes moments, whose wonder remains untainted, who appreciates simple things and says so, who laughs much, indulges heartily, is spontaneous in spirit, is quick to embrace, and sees joy as a duty! Oh,

Let me be able to fancy that a better knowledge of my heart, and of my present feelings, will draw from her a more spontaneous, more natural, more gentle, less dignified, forgiveness. Tell her of my misery and my penitence—tell her that my heart was never inconstant to her, and if you will, that at this moment she is dearer to me than ever.

Practicing mindfulness calms down the sympathetic nervous system, so that you are less likely to be thrown into fight-or-flight.11 Learning to observe and tolerate your physical reactions is a prerequisite for safely revisiting the past. If you cannot tolerate what you are feeling right now, opening up the past will only compound the misery and retraumatize you further.12 We can tolerate a great deal of discomfort as long as we stay conscious of the fact that the body’s commotions constantly shift. One moment your chest tightens, but after you take a deep breath and exhale, that feeling softens and you may observe something else, perhaps a tension in your shoulder. Now you can start exploring what happens when you take a deeper breath and notice how your rib cage expands.13 Once you feel calmer and more curious, you can go back to that sensation in your shoulder. You should not be surprised if a memory spontaneously arises in which that shoulder was somehow involved.

IN PHILADELPHIA, the same day as the British landing on Staten Island, July 2, 1776, the Continental Congress, in a momentous decision, voted to “dissolve the connection” with Great Britain. The news reached New York four days later, on July 6, and at once spontaneous celebrations broke out. “The whole choir of our officers . . . went to a public house to testify our joy at the happy news of Independence. We spent the afternoon merrily,” recorded Isaac Bangs. A letter from John Hancock to Washington, as well as the complete text of the Declaration, followed two days later: That our affairs may take a more favorable turn [Hancock wrote], the Congress have judged it necessary to dissolve the connection between Great Britain and the American colonies, and to declare them free and independent states; as you will perceive by the enclosed Declaration, which I am directed to transmit to you, and to request you will have it proclaimed at the head of the army in the way you shall think most proper.

All thoughts—good thoughts, bad thoughts, lovely thoughts, evil thoughts—occur within something. All thoughts arise and disappear into a vast space. If you watch your mind, you’ll see that a thought simply occurs on its own—it arises without any intention on your part. In response to this, we’re taught to grab and identify with them. But if we can, just for a moment, relinquish this anxious tendency to grab our thoughts, we begin to notice something very profound: that thoughts arise and play out, spontaneously and on their own, within a vast space; the noisy mind actually occurs within a very, very deep sense of quiet.

One can rarely say enough about the kindness of Italians. One is always treated as a human being who needs unpredictable things—like a moment by oneself with a bottle on the beach. They have a true gift for what can only be called spontaneous delicacy.

Watch, become alert, observe, and go on dropping all the reactive patterns in you. Each moment try to respond to the reality—not according to the ready-made idea in you but according to the reality as it is there outside. Respond to the reality! Respond with your total consciousness but not with your mind. And then when you respond spontaneously and you don’t react, action is born. Action is beautiful, reaction is ugly. Only a man of awareness acts, the man of unawareness reacts. Action liberates. Reaction goes on creating the same chains, goes on making them thicker and harder and stronger. Live a life of response and not of reaction.

At every moment of life the civilised man is hedged about by restrictions of impulse: if he happens to feel cheerful he must not sing or dance in the street, while if he happens to feel sad he must not sit on the pavement and weep, for fear of obstructing pedestrian traffic. In youth his liberty is restricted at school, in adult life it is restricted throughout his working hours. All this makes zest more difficult to retain, for the co ntinual restraint tends to produce wearin ess and boredom. Nevertheless, a civilised society is impossible without a very considerable degree of restraint upon spontaneous impulse, since spontaneous impulse will only produce the simplest forms of social c ooperation, not those highly complex forms which modern economic organisation demands

Carlos, your mysophobia does affect my health. I feel freer – more alive, more vivacious and, ironically enough, healthier – if I’m not constantly made to worry about germs and unhealthy choices. Whether it’s for a moment of spontaneous kissing in a phone booth or eating an occasional hamburger…Obsessing about your health doesn’t actually make you healthier. The fact of the matter is, Carlos, our bodies are decaying at every moment, regardless of what we do. Living is bad for your health.” “It doesn’t have to be.” “Maybe if you live in an antiseptic bubble specially designed by the CDC it doesn’t. But in a place like New York City, you’re fighting a pointless battle. You can either embrace the dirt and the germs as part of the risky joy of living in an exciting, overpopulated metropolis, or you can spend lots of mental real estate obsessing over whether you touched a few extra microbes when you got on the subway.

We didn’t see anyone that day. We had no expectations. Everything was spontaneous. There wasn’t a single moment of stress. We laughed like crazy all afternoon – though I couldn’t tell you what about. And there was definitely something in the air – call it magic if you like – because that was the happiest Christmas any of us could remember, which makes me think that perhaps, like luck, magic is something we can make for ourselves. It isn’t something you can buy. It doesn’t come as standard. And you don’t need to plan, or to overspend, or to wrack your brains trying to come up with some extraordinary way to celebrate. Because sometimes it’s the little things that bring us the greatest pleasure.

What is the opposite of a perfect storm? That is what this was, one of those rare moments when the world seems to shed all shyness and display every possible permutation of beauty. Oliver said it well as we took up our plates and began heading back downstairs: “I’m glad I’m not dead.” This came out rather loudly, as he is a bit deaf. Even so, he looked surprised by his own utterance, as if it were something he was feeling but didn’t really mean to say aloud—a thought turned into an exclamation. “I’m glad you’re not dead, too,” said a neighbor gaily, taking up the refrain. “I’m glad we’re all not dead,” said another. There followed a spontaneous raising of glasses on the rooftop, a toast to the setting sun, a toast to us.

What I learned as a young actor is that no matter how many times you’ve played a role, every single performance is an excavation, a rehearsal in front of an audience, where you play, dig, explore, and unleash your spontaneity to bring a fresh vitality to the character and an unpredictable magic to every moment.

Dogs come to quantum physics in a better position than most humans. They approach the world with fewer preconceptions than humans, and always expect the unexpected. A dog can walk down the same street every day for a year, and it will be a new experience every day. Every rock, every bush, every tree will be sniffed as if it had never been sniffed before. If dog treats appeared out of empty space in the middle of a kitchen, a human would freak out, but a dog would take it in stride. Indeed, for most dogs, the spontaneous generation of treats would be vindication—they always expect treats to appear at any moment, for no obvious reason.

The harmony of two bodies expressed in this single touch, bridging their differences and bending their moral reserve, was as powerful and wild as physical fulfillment, yet there was nothing false in this harmony, no illusion created that just by touching, our bodies could express feelings that rationality prevented us from making permanent; I might even say that our bodies cooly preserved their good sense, scheming and keeping each other in check, as if to say, I'll yield unreservedly to the madness of the moment but only if and when you do the same; but this physical plea for passion and reason, spontaneity and calculation, closeness and distance, took our bodies past the point where, clinging to desire and striving for the moment of gratification, they would seek a new and more complete harmony.

Start with something you love. The laughter of your child. Sunlight on the ocean. Your beloved dog. A favorite song, music itself. Perhaps a photo, like my caribou. A favorite spot—your garden, the cliffs at the sea, the family cabin. Someone dear to you. We begin with the things we love; this is the way back, the path home. For we don’t always draw the connection—God made these specifically for you, and he gave you the heart to love them. You’ll be out for a bike ride in the very early morning, cool breeze in your face, all the sweet, fresh aromas it brings, the exhilaration of speed, and your heart spontaneously sings, I love this! The next step is to say, So does God. He made this moment; he made these things. He is the creator of everything I love. Your heart will naturally respond by opening toward him.

I see a dude who looks like a meth addict across the street; I'm going to assume that's what this fiancée thief looked like, right? I mean, obviously, the only reason she would have left you for anyone else is if she suddenly lost her mind and got struck blind on top of it. Pretty action-packed, your wedding day." I looked at him askance. "I don't think that's quite her version of events." "Yeah, well," said Nate, "she's not here, so I'm just going to have to go with my version." "I could buy into that," I said, after a moment's consideration. "Excellent," he said, grinning. "Then you're going to love next week's installment in which he develops spontaneous alopecia.

My idealized account was so much to her liking that it brought us together. At that moment Lola seemed to discover that we had at least one taste in common, well concealed in my case, namely, a taste for social functions. She went so far as to kiss me in a burst of spontaneous emotion, something, I have to admit, that she seldom did. And then she was touched by the sadness of bygone fashions. Everyone has his own way of mourning the passage of time. It was through dead fashions that Lola perceived the flight of the years. "Ferdinand," she asked, "do you think there will be races here again?" "When the war is over, Lola, I should think..." "We can't be sure, can we?" "No, we can't be sure." The possibility that there would never again be races at Longchamp overwhelmed her. The sadness of the world has different ways of getting to people, but it seems to succeed almost every time.

The hug they shared was spontaneous, a rare and special moment between widower and widow.

Be present in the moment. Give spontaneous affection.

The dance of life should be created from moment to moment with individuality and spontaneity.

A moment of spontaneous idiocy doesn’t equate to being stupid.” “Just being an idiot.

Let us be awake and live every moment of our precious, loving, and spontaneous life.

To ignore the unexpected (even if it were possible) would be to live without opportunity, spontaneity, and the rich moments of which “life” is made.—Stephen Covey

Sometimes, perfect moments feel empty — too smooth to hold joy. But the little stumbles, the unexpected errors, that’s where the fun sneaks in and makes the memory worth keeping.

People search for the inner meanings of life instead of living it to the fullest. Life is too beautiful to be analyzed. Living is a spontaneous response meant to be taken in a stride.

The ‘healthy’ sign, for Barthes, is one which draws attention to its own arbitrariness—which does not try to palm itself off as ‘natural’ but which, in the very moment of conveying a meaning, communicates something of its own relative, artificial status as well. …Signs which pass themselves off as natural, which offer themselves as the only conceivable way of viewing the world, are by that token authoritarian and ideological. It is one of the functions of ideology to ‘naturalize’ social reality, to make it seem as innocent and unchangeable as Nature itself. Ideology seeks to convert culture into Nature, and the ‘natural’ sign is one of its weapons. Saluting a flag, or agreeing that Western democracy represents the true meaning of the word ‘freedom’, become the most obvious, spontaneous responses in the world. Ideology, in this sense, is a kind of contemporary mythology, a realm which has purged itself of ambiguity and alternative possibility.

When we ground ourselves in the present moment, we spontaneously connect better with others. We become more responsive and less reactive, listening more deeply and speaking with greater clarity.

True imagination and creativity don’t come from thinking outside the box or letting ourselves go wild, just as true spontaneity does not come from dancing on a table on the weekend while you remain in your tedious job. They don’t come out of great disruptive moments that break forth from an otherwise ordinary, drab life. They are part and parcel of how we live our every day; all moments can be creative and spontaneous when we experience the entire world as an open and expansive place. We get there by constantly cultivating our ability to imagine transcending our own experience.

Olmsted’s greatest concern, however, was that the main, Jackson Park portion of the exposition simply was not fun. “There is too much appearance of an impatient and tired doing of sight-seeing duty. A stint to be got through before it is time to go home. The crowd has a melancholy air in this respect, and strenuous measures should be taken to overcome it.” Just as Olmsted sought to conjure an aura of mystery in his landscape, so here he urged the engineering of seemingly accidental moments of charm. The concerts and parades were helpful but were of too “stated or programmed” a nature. What Olmsted wanted were “minor incidents … of a less evidently prepared character; less formal, more apparently spontaneous and incidental.” He envisioned French horn players on the Wooded Island, their music drifting across the waters. He wanted Chinese lanterns strung from boats and bridges alike. “Why not skipping and dancing masqueraders with tambourines, such as one sees in Italy? Even lemonade peddlers would help if moving about in picturesque dresses; or cake-sellers, appearing as cooks, with flat cap, and in spotless white from top to toe?” On nights when big events in Jackson Park drew visitors away from the Midway, “could not several of the many varieties of ‘heathen,’ black, white and yellow, be cheaply hired to mingle, unobtrusively, but in full native costume, with the crowd on the Main Court?

E ora şapte şi jumătate, nu mi-e foame şi filmul începe abia la nouă; ce-aş putea face? Trebuie să merg repede, ca să mă încălzesc. Ezit: în spatele meu bulevardul duce în inima oraşului, către podoabele de foc ale străzilor centrale, la Palatul Paramount, la Imperial, la Marile Magazine Jahan. Nu mă atrage deloc: e ora aperitivului; fiinţele, cânii, oamenii, toate aceste mase moi care se mlşcă spontan, le-am văzut destul pentru moment.

I might have liked to share a dance with you. If I may be so bold to say.   I thought: But isn’t this a dance? Isn’t all of this a dance? Isn’t that what we do with words? Isn’t that what we do when we talk, when we spar, when we make plans or leave it to chance? Some of it’s choreographed. Some of the steps have been done for ages. And the rest—the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends. I

These spontaneous decisions of the past few weeks suddenly made sense. They had purpose. They had meaning. They were to get me here, in this moment. I was setting out to right a wrong. To find myself again. On the wild highway.

relationships, to meet human needs, and to enjoy spontaneous moments on a daily basis. As a result, many people have become turned off by time management programs and planners that make them feel too scheduled, too restricted, and they “throw the baby out with the bath water,” reverting to first or second generation techniques to preserve relationships, spontaneity, and quality of life. But there is an emerging fourth generation that is different in kind. It recognizes that “time management” is really a misnomer—the challenge is not to manage time, but to manage ourselves. Satisfaction is a function of expectation as well as realization. And expectation (and satisfaction) lie in our Circle of Influence. Rather than focusing on things and time, fourth generation expectations focus on preserving and enhancing relationships and on accomplishing results—in short, on maintaining the P/PC Balance. QUADRANT II

And always, in our highly regularised way of life, he is obsessed by thoughts of the morrow. Of all the precepts in the Gospels the one that Christians have most neglected is the commandment to take no thought for the morrow. If a man is prudent, thought for the morrow will lead him to save; if he is imprudent, it will make him apprehensive of being unable to pay his debts. In either case the moment loses its savour. Everything is organised, nothing is spontaneous.

In every act of rebellion, the rebel simultaneously experiences a feeling of revulsion at the infringment of his rights and a complete and spontaneous loyalty to certain aspects of himself. Thus he implicitly brings into play a standard of values so far from being gratuitous that he is prepared to support it no matter what the risks. Up to this point he has at least remained silent and has abandoned himself to the form of despair in which a condition is accepted even though it is considered unjust. To remain silent is to give the impression that one has no opinions, that one wants nothing, and in certain cases it really amounts to wanting nothing. Despair, like the absurd, has opinions and desires about everything in general and nothing in particular. Silence expresses this attitude very well. But from the moment that the rebel finds his voice—even though he says nothing but "no"—he begins to desire and to judge. The rebel, in the etymological sense, does a complete turnabout. He acted under the lash of his master's whip. Suddenly he turns and faces him. He opposes what is preferable to what is not. Not every value entails rebellion, but every act of rebellion tacitly invokes a value. Or is it really a question of values?

Whoever speaks to another person--not simply, we presume, in spontaneous conversation but using well-considered words, and whoever in so doing is explicitly not committed to the truth--whoever, in other words, is in this guided by something other than the truth--such a person, from that moment on, no longer considers the other as partner, as equal. In fact, he no longer respects the other as a human person. From that moment on , to be precise, all conversation ceases; all dialogue and all communication come to an end.

There's an old poem by Neruda that I've always been captivated by, and one of the lines in it has stuck with me ever since the first time I read it. It says "love is so short, forgetting is so long." It's a line I've related to in my saddest moments, when I needed to know someone else had felt that exact same way. And when we're trying to move on the moments we always go back to aren't the mundane ones. They are the moments you saw sparks that weren't really there, felt stars aligning without having any proof, saw your future before it happened, and then saw it slip away without any warning. These are moments of newfound hope, extreme joy, intense passion, wishful thinking, and in some cases, the unthinkable letdown. And in my mind, every one of these memories looks the same to me. I see all of these moments in bright, burning red. My experiences in love have taught me difficult lessons, especially my experiences with crazy love. The red relationships. The ones that went from zero to a hundred miles per hour and then hit a wall and exploded. And it was awful. And ridiculous. And desperate. And thrilling. And when the dust settled, it was something I’d never take back. Because there is something to be said for being young and needing someone so badly, you jump in head first without looking. And there's something to be learned from waiting all day for a train that's never coming. And there's something to be proud of about moving on and realizing that real love shines golden like starlight, and doesn't fade or spontaneously combust. Maybe I’ll write a whole album about that kind of love if I ever find it. But this album is about the other kinds of love that I’ve recently fallen in and out of. Love that was treacherous, sad, beautiful, and tragic. But most of all, this record is about love that was red.

When I tell you that I love you—” I pause, letting her take in the words. “It’s going to be spontaneous and genuine. You’re going to know I’m not saying it to be nice or sweet or any reason other than in that moment I’m completely fucking shattered by how much I love you.

At the moment, the cycle of insincere public apologies is probably making everyone suspicious of forgiveness. But what should people who have done terrible things in the past actually do? Spontaneously advertise their own sins in order to pre-empt public exposure? Just try never to accomplish anything that might bring them increased scrutiny of any kind? Maybe I'm wrong, but I believe the number of people who have done seriously bad things is not insignificant...what if it's not only a small number of evil people who are out there...What if it's all of us?

by understanding the forces that shape coincidences, you can come to influence those forces and create your own set of meaningful coincidences, take advantage of the opportunities they present, and experience life as a constantly unfolding miracle that inspires awe in every moment. Most

Be spontaneous! When was the last time you did something completely out of character? You have to open yourself to trying new things, especially those that you may previously never have thought of doing, or had been too hesitant to attempt. This is how you open doors of opportunity for positive growth. When we try new experiences, we allow ourselves to feel again. Everything in life can’t be planned. Sometimes you just need to let your hair down and live in the moment. Being spontaneous will keep your life interesting and exciting. So instead of saying no, start saying yes!

Lestrade and I sat silent for a moment, and then, with a spontaneous impulse, we both broke at clapping, as at the well-wrought crisis of a play. A flush of colour sprang to Holmes’s pale cheeks, and he bowed to us like the master dramatist who receives the homage of his audience. It was at such moments that for an instant he ceased to be a reasoning machine, and betrayed his human love for admiration and applause. The same singularly proud and reserved nature which turned away with disdain from popular notoriety was capable of being moved to its depths by spontaneous wonder and praise from a friend.

It was that difficult moment when we usually part ways. Outside on the doorsteps in the light of the night as we embraced each other. She rested her lips against mine and I couldn’t help but think of the first time we kissed. Spontaneous and unsure if we were riding the same wave, I reached for her lips only to end with our laughter at the awkwardness. But despite the error of the first time, this time felt like new.Sighing in awe of the soft and gentle embrace of our lips, it turned into a tug of war. Like a battle because we didn’t want to let go of that smooth and passionate feeling. That was the final shake as the bottle was about to burst from the pressure, then it came: “I Love You”, I said softly but firmly. The words seemed to echo for an eternity back and forth between our chests.She stopped and stared at me. Just like my Drill Sergeant badge, I wore my heart on my sleeve. There was so much that she said without words. What a genuine expression of agreement that reflected from her beautiful brown eyes, beyond the ability of any woman to fake or hide. Then she kissed me even more passionately than ever before. In my heart, I believe that it could be more, if it wasn’t for….THE TABLE BETWEEN US

It was at such moments that for an instant he ceased to be a reasoning machine, and betrayed his human love for admiration and applause. The same singularly proud and reserved nature which turned away with disdain from popular notoriety was capable of being moved to its depths by spontaneous wonder and praise from a friend.

was sometimes apprehensive that he might be at that very moment an interesting case of spontaneous combustion, without having the consolation of knowing it. At last, however, he began to think—as you or I would have thought at first; for it is always the person not in the predicament who knows what ought to have been done in it.

If you want to really live, you have to be spontaneous. Life is spontaneous. Be available to this moment. Allow this moment to lead you. Don’t plan for it otherwise you will live in empty gestures, obsessed with dead routine, just thinking as if, if you plan your life completely, some day or other the great happening is going to result.

the “mindfulness” of Buddhism — can play in the process. Recognizing the emotion at the very moment it forms, understanding that it is but a thought, devoid of intrinsic existence, and allowing it to dissipate spontaneously so as to avoid the chain reaction it would normally unleash are all at the heart of Buddhist contemplative practice.

Lefebvre’s concept of heterotopia (radically different from that of Foucault) delineates liminal social spaces of possibility where “something different” is not only possible, but foundational for the defining of revolutionary trajectories. This “something different” does not necessarily arise out of a conscious plan, but more simply out of what people do, feel, sense, and come to articulate as they seek meaning in their daily lives. Such practices create heterotopic spaces all over the place. We do not have to wait upon the grand revolution to constitute such spaces. Lefebvre’s theory of a revolutionary movement is the other way round: the spontaneous coming together in a moment of “irruption,” when disparate heterotopic groups suddenly see, if only for a fleeting moment, the possibilities of collective action to create something radically different. That coming together is symbolized by Lefebvre in the quest for centrality. The traditional centrality of the city has been destroyed. But there is an impulse towards and longing for its restoration which arises again and again to produce far-reaching political effects, as we have recently seen in the central squares of Cairo, Madrid, Athens, Barcelona, and even Madison, Wisconsin and now Zuccotti Park in New York City. How else and where else can we come together to articulate our collective cries and demands?

Gentlemen,” he cried, “let me introduce you to the famous black pearl of the Borgias.” Lestrade and I sat silent for a moment, and then, with a spontaneous impulse, we both broke at clapping, as at the well-wrought crisis of a play. A flush of colour sprang to Holmes’s pale cheeks, and he bowed to us like the master dramatist who receives the homage of his audience. It was at such moments that for an instant he ceased to be a reasoning machine, and betrayed his human love for admiration and applause. The same singularly proud and reserved nature which turned away with disdain from popular notoriety was capable of being moved to its depths by spontaneous wonder and praise from a friend.

Spontaneous events are puzzles in the mind that you have to figure out on the go. It's a part of living in the present. You have to be at your best and be alert to potential mistakes, because in that moment, the mind and its thinking process are one. You have to be ready to mold yourself to whatever life gives you. To be ready, you must be alert within.

At the moment, the cycle of insincere public apologies is probably making everyone suspicious of forgiveness. But what should people who have done terrible things in the past actually do? Spontaneously advertise their own sins in order to pre-empt public exposure? Just try never to accomplish anything that might bring them increased scrutiny of any kind?

It isn’t enough to know, in the abstract, that thoughts continually arise or that one is thinking at this moment, for such knowledge is itself mediated by thoughts that are arising unrecognized. It is the identification with these thoughts—that is, the failure to recognize them as they spontaneously appear in consciousness—that produces the feeling of “I.” One

But isn’t this a dance? Isn’t all of this a dance? Isn’t that what we do with words? Isn’t that what we do when we talk, when we spar, when we make plans or leave it to chance? Some of it’s choreographed. Some of the steps have been done for ages. And the rest—the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends.

But isn't this a dance? Isn't all of this a dance? Isn't that what we do with words? Isn't that what we do when we talk, when we spar, when we make plans or leave it to chance? Some of its choreographed. Some of the steps have been done for ages. And the rest- the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends.

But isn't this a dance? Isn't all of this a dance? Isn't that what we do with words? Isn't that what we do when we talk, when we spar, when we make plans or leave them to chance? Some of it's choreographed. Some of the steps have been done for ages. And the rest--the rest is spontaneous. The rest has to be decided on the floor, in the moment, before the music ends.

I saw all the male guests take up the similar carnations that were lying by their plates and slip them into the buttonholes of their coats. I did as they had done, with the air of spontaneity that a free-thinker assumes in church, who is not familiar with the order of service but rises when everyone else rises and kneels a moment after everyone else is on his knees.

The public's abiding fascination with flaying saucers, C.G. Jung suggests, 'may be a spontaneous reaction of the subconscious to fear of the apparently insoluble political situation in the world that may lead at any moment to catastrophe. At such times eyes turn heavenwards in search of help, and miraculous forebodings of a threatening or consoling nature appear from on high.

Matter can transcend itself at any moment in bringing forth life and ever new forms of species. This idea, Rahner suggests, is the secret of life. It offers one more intellectual explanation that supports belief in God as Creator while appreciating science’s finding that matter has evolved in the direction of life and then consciousness under its own steam. Nature’s capacity for active self-transcendence is the key. In the realm of biological evolution, natural selection’s work on spontaneously arising variations gets that key turning to throw open the door to ever-new forms of life. Novelty comes about by the self-organizing dynamism inherent in creatures themselves. Evolution over deep time is so creative because the material of the world itself has the God-given inner ability to become ever more.

Ren moved just a smidgen closer to me. I closed my eyes, took a deep breath, and then…waited. When I opened my eyes, he was still staring at me. He really was waiting for permission. There was nothing, and I mean nothing I wanted more in the world at that moment than to be kissed by this gorgeous man. But, I ruined it. For some reason, I fixated on the word permission. I nervously rambled, “What…umm…what do you mean you want my permission?” He looked at me curiously, which made me feel even more panicky. To say I had no experience with kissing would be an understatement. Not only had I never kissed a boy before, I’d never even met a guy I wanted to kiss until Ren. So, instead of kissing him like I wanted to, I got flustered and started coming up with reasons to not do it. I babbled, “Girls need to be swept off their feet, and asking permission is just…just…old-fashioned. It’s not spontaneous enough. It doesn’t scream passion. It screams old fogy. If you have to ask, then the answer is…no.” What an idiot! I thought to myself. I just told this beautiful, kind, blue-eyed, hunk of a prince that he was an old fogy. Ren looked at me for a long moment, long enough for me to see the hurt in his eyes before he cleared his face of expression. He stood up quickly, formally bowed to me, and avowed softly, “I won’t ask you again, Kelsey. I apologize for being so forward.” Then he changed into a tiger and quickly ran off into the jungle, leaving me alone to berate myself for my foolishness. I shouted, “Ren, wait!” But it was too late. He was gone. I can’t believe I insulted him like that! He must hate me! How could I do that to him? I knew I only said those things because I was nervous, but that was no excuse. What did he mean he would never ask me again? I hope he asks me again. I replayed my words over and over again in my mind and thought of all the things I could have said that would have given me a better result. Things like, “I thought you’d never ask” or “I was just about to ask you the same question.” I could have just grabbed the man and kissed him first. Even just a simple “Yes” would have done the trick. I could have said dramatically, “As you wish,” “Kiss me. Kiss me as if it were the last time,” or “You had me at hello.” He’d never seen the movies, so why not? But, no, I had to go on and on about “permission.” Ren left me alone the rest of the day, which gave my plenty of time to kick myself.

Degas, more than any other Realist, looked upon the photograph not merely as a means of documentation, but rather as an inspiration: it evoked the spirit of his own imagery of the spontaneous, the fragmentary and the immediate. Thus, in a certain sense, critics of Realism were quite correct to equate the objective, detached, scientific mode of photography, and its emphasis on the descriptive rather than the imaginative or evaluative, with the basic qualities of Realism itself. As Paul Valéry pointed out in an important though little known article: ‘the moment that photography appeared, the descriptive genre began to invade Letters. In verse as in prose, the décor and the exterior aspects of life took an almost excessive place.… With photography… realism pronounces itself in our Literature’ and, he might have said, in our art as well.

Do you know what it means to be discontented? It is very difficult to understand discontent, because most of us canalize discontent in a certain direction and thereby smother it. That is, our only concern is to establish ourselves in a secure position with well-established interests and prestige, so as not to be disturbed. It happens in homes and in schools too. The teachers don't want to be disturbed, and that is why they follow the old routine; because the moment one is really discontented and begins to inquire, to question, there is bound to be disturbance. But it is only through real discontent that one has initiative. Do you know what initiative is? You have initiative when you initiate or start something without being prompted. It need not be anything very great or extraordinary - that may come later; but there is the spark of initiative when you plant a tree on your own, when you are spontaneously kind, when you smile at a man who is carrying a heavy load, when you remove a stone from the path, or pat an animal along the way. That is a small beginning of the tremendous initiative you must have if you are to know this extraordinary thing called creativeness. Creativeness has its roots in the initiative which comes into being only when there is deep discontent.

All perfect accomplishment in art or life is accompanied by the curious sensation that it is happening of itself - that it is not forced, studied, or contrived. Thos is not to say that everything which is felt to happen of itself is a perfect accomplishment; the marvel of human spontaneity is that it has developed the means of self-discipline - which becomes repressive only when it is felt that the controlling agent is separate from the action. But the sensation that the action is happening of itself, neither from an agent nor to a witness, is the authentic sensation of life as pure process, in which there is neither mover nor moved. Process without source or destination, verb without subject or object - this is not deprivation, a the word "without" suggests, but the "musical" sensation of arriving at every moment in which the melody and rhythm unfold.

At some very low level, we all share certain fictions about time, and they testify to the continuity of what is called human nature, however conscious some, as against others, may become of the fictive quality of these fictions. It seems to follow that we shall learn more concerning the sense-making paradigms, relative to time, from experimental psychologists than from scientists or philosophers, and more from St. Augustine than from Kant or Einstein because St. Augustine studies time as the soul's necessary self-extension before and after the critical moment upon which he reflects. We shall learn more from Piaget, from studies of such disorders as déjà vu, eidetic imagery, the Korsakoff syndrome, than from the learned investigators of time's arrow, or, on the other hand, from the mythic archetypes. Let us take a very simple example, the ticking of a clock. We ask what it says: and we agree that it says tick-tock. By this fiction we humanize it, make it talk our language. Of course, it is we who provide the fictional difference between the two sounds; tick is our word for a physical beginning, tock our word for an end. We say they differ. What enables them to be different is a special kind of middle. We can perceive a duration only when it is organized. It can be shown by experiment that subjects who listen to rhythmic structures such as tick-tock, repeated identically, 'can reproduce the intervals within the structure accurately, but they cannot grasp spontaneously the interval between the rhythmic groups,' that is, between tock and tick, even when this remains constant. The first interval is organized and limited, the second not. According to Paul Fraisse the tock-tick gap is analogous to the role of the 'ground' in spatial perception; each is characterized by a lack of form, against which the illusory organizations of shape and rhythm are perceived in the spatial or temporal object. The fact that we call the second of the two related sounds tock is evidence that we use fictions to enable the end to confer organization and form on the temporal structure. The interval between the two sounds, between tick and tock is now charged with significant duration. The clock's tick-tock I take to be a model of what we call a plot, an organization that humanizes time by giving it form; and the interval between tock and tick represents purely successive, disorganized time of the sort that we need to humanize. Later I shall be asking whether, when tick-tock seems altogether too easily fictional, we do not produce plots containing a good deal of tock-tick; such a plot is that of Ulysses.

We are so busy, so occupied with many little things, that we are blind to the one great thing. Only in the pauses between things, in the brief contemplative spaces of just being, can we catch a glimpse of love itself. Even then, we often feel so unfree that we think we are unworthy of love. But the glimpses keep coming. In the momentary emptiness when an addictive need is not yet satisfied, in encountering a situation in which we do not know what to do, in finding ourselves giving or receiving a touch of tenderness for no reason at all, in the spontaneous eruption of laughter, another small space opens. The invitation is given again. Time and time again we ignore the invitations and fill the spaces immediately, dulling our consciousness with drivenness. But love continues, hoping to catch us in a willing moment. Thousands of little spaces come each day. They exist between each choice we make and the next, after each thought is completed and before the next begins, between each breath and the next, in every hunger or wanting, whenever something wakes us up to presence. Now and then, through some mysterious interweaving of divine grace and human willingness, we see what is in the space and do not run away. We become aware of our hearts’ response and are given the most wonderful experience of freedom . . .

none of her innate curiosity about and interest in life had ebbed. She also in no way subscribed to the rules and regulations of a society that suppressed almost all spontaneous signs of joy, and whose insistence on conformity, she had noticed, made life so lacking in vibrancy for all concerned. At the moment she realized any human being might die for almost any reason at any given instant, she also understood that, accepting this fact, she could be free.

Warriorship is an infinitely nuanced subject. A true warrior desires nothing so much as to be perfectly appropriate, “in sync” with space and time in each and every moment. The perfection of warrior timing results in a kind of invisibility. Walking between the super strings of karma, or bound activity, the warrior engages in kriya, or spontaneous action. This is the actionless action spoken of so eloquently by Krishna in the Bhagavad Gita. Only the natural perfection of kriya ensures that a warrior’s actions will be of real benefit to those she serves. Walking between and in a state of total non-distraction, a warrior’s invisibility is identical to her invincibility. In the warrior heart is a dynamic stillness that is unperturbed by any arising of this world, by any impediment or seeming obstacle. Even when we have not realized this perfection, it is our warrior hearts, still mostly unknown to us, that lead us steadily on to realization.

In our desire to be real we start thinking that authenticity is another word for spontaneity, as if everything we say at the spur of the moment is more true, more sincere than words we craft carefully. For many, the Freudian slip is considered more authentic than the measured reply. Indeed, sometimes what we blurt out thoughtlessly is actually what we mean and feel. But more often than not, what we blurt out is ill-considered and something we either need to qualify or apologize for

This childlike part is free, filled with wonder and awe, and connected to the inner wisdom of our authentic Self. It can be accessed only when we are safely in the social connection zone of our nervous system, able to feel spontaneous and open. It is playful and uninhibited or so fully present in the moment that time doesn’t seem to exist. This same inner childlike part of each of us, when not acknowledged, can run rampant in our adult life, often reacting impulsively and selfishly.

With reference to viral infections,” the Librarian says, “if I may make a fairly blunt, spontaneous cross-reference—something I am coded to do at opportune moments—you may wish to examine herpes simplex, a virus that takes up residence in the nervous system and never leaves. It is capable of carrying new genes into existing neurons and genetically reengineering them. Modern gene therapists use it for this purpose. Lagos thought that herpes simplex might be a modern, benign descendant of Asherah.

Crisis is the third of the five-part form. It means decision. Characters make spontaneous decisions each time they open their mouths to say "this" not "that." In each scene they make a decision to take one action rather than another. But Crisis with a capital C is the ultimate decision. The Chinese ideogram for Crisis is two terms: Danger/Opportunity - "danger" in that the wrong decision at this moment will lose forever what we want; "opportunity" in that the right choice will achieve our desire.

The dark, uncontrolled, primordial part of a person informs them that they are alive. Living free entails accepting a slew of wildness. All wild animals act by instinct. Human instinct and intuitive thought allow us to gain insights and new beliefs, which human rationalization confirms. Logic and intuition work well together, if both sources of mental visualization are drawn from when most apropos. Planning carefully should never replace the spirit for improvisation. Acting recklessly is no substitute for measured evaluation. Nonetheless, a dash of craziness makes most people more endearing than the calculating banker whose ledger driven life causes them to see life in terms of money pouches. Letting go of all conceptions of what is, and dreaming what could be, is a form of delusion. Knowing the difference between fantasy and reality does not mean that a person should disdain imaginative acts. I need to recognize when it is time to stop woolgathering and come back down to reality and work in the pebbly bedrock of the here and now.

The synchrodestiny prescription is to meditate for fifteen to twenty minutes twice a day, followed by a moment of extending an invitation to your archetypes (as described in the previous chapter). If you do that twice a day, you’ll start to see a transformation in your life. Beyond that, conduct yourself just as you always have before. Meditate in the morning, live the rest of your day, and then meditate again in the evening. That alone will start you on the road to transforming your life and creating the miracles you want.

We need to take the pressure off of both parents, let them take a breath, and, resting in God’s grace, let them revel in the ordinary chat in the car, the normal conversation over family devotions, and the countless moments that add up. Our families, including us, do not need more quality time, but more quantity time. That’s when most of the best things happen. We think that such events are spontaneous — and to a certain extent they are. But they are really the things that bubble up when people are living ordinary lives together.

All around us the young and the not so young are dancing, laughing, and drinking with something akin to desperation. It is as if their very lives depend on their having a good time. As if the only way they can banish all the pain, all the loss, all the sadness of the war, is to fill each moment with wild enjoyment. But that very desperation is itself a kind of loss, as if they have misplaced the spontaneous, sincere happiness of old and replaced it with something contrived. Something that is only on the surface. Something pitiful.

Harvard psychologist Daniel Gilbert talks about this phenomenon in his 2006 book, Stumbling on Happiness. “The greatest achievement of the human brain is its ability to imagine objects and episodes that do not exist in the realm of the real,” he writes. “The frontal lobe—the last part of the human brain to evolve, the slowest to mature, and the first to deteriorate in old age—is a time machine that allows each of us to vacate the present and experience the future before it happens.” This time travel into the future—otherwise known as anticipation—accounts for a big chunk of the happiness gleaned from any event. As you look forward to something good that is about to happen, you experience some of the same joy you would in the moment. The major difference is that the joy can last much longer. Consider that ritual of opening presents on Christmas morning. The reality of it seldom takes more than an hour, but the anticipation of seeing the presents under the tree can stretch out the joy for weeks. One study by several Dutch researchers, published in the journal Applied Research in Quality of Life in 2010, found that vacationers were happier than people who didn’t take holiday trips. That finding is hardly surprising. What is surprising is the timing of the happiness boost. It didn’t come after the vacations, with tourists bathing in their post-trip glow. It didn’t even come through that strongly during the trips, as the joy of travel mingled with the stress of travel: jet lag, stomach woes, and train conductors giving garbled instructions over the loudspeaker. The happiness boost came before the trips, stretching out for as much as two months beforehand as the holiday goers imagined their excursions. A vision of little umbrella-sporting drinks can create the happiness rush of a mini vacation even in the midst of a rainy commute. On some level, people instinctively know this. In one study that Gilbert writes about, people were told they’d won a free dinner at a fancy French restaurant. When asked when they’d like to schedule the dinner, most people didn’t want to head over right then. They wanted to wait, on average, over a week—to savor the anticipation of their fine fare and to optimize their pleasure. The experiencing self seldom encounters pure bliss, but the anticipating self never has to go to the bathroom in the middle of a favorite band’s concert and is never cold from too much air conditioning in that theater showing the sequel to a favorite flick. Planning a few anchor events for a weekend guarantees you pleasure because—even if all goes wrong in the moment—you still will have derived some pleasure from the anticipation. I love spontaneity and embrace it when it happens, but I cannot bank my pleasure solely on it. If you wait until Saturday morning to make your plans for the weekend, you will spend a chunk of your Saturday working on such plans, rather than anticipating your fun. Hitting the weekend without a plan means you may not get to do what you want. You’ll use up energy in negotiations with other family members. You’ll start late and the museum will close when you’ve only been there an hour. Your favorite restaurant will be booked up—and even if, miraculously, you score a table, think of how much more you would have enjoyed the last few days knowing that you’d be eating those seared scallops on Saturday night!

In the following pages I shall apply the term "poisonous pedagogy" to this very complex endeavor. It will be clear from the context in question which of its many facets I am emphasizing at the moment. The specific facets can be derived directly from the preceding quotations from child-rearing manuals. These passages teach us that: 1. Adults are the masters (not the servants!) of the dependent child. 2. They determine in godlike fashion what is right and what is wrong. 3. The child is held responsible for their anger. 4. The parents must always be shielded. 5. The child's life affirming feelings pose a threat to the autocratic adult. 6. The child's will must be "broken" as soon as possible. 7. All this must happen at a very early age, so the child "won't notice" and will therefore not be able to expose the adults. The methods that can be used to suppress vital spontaneity in the child are: laying traps, lying, duplicity, subterfuge, manipulation, "scare" tactics, withdrawal of love, isolation, distrust, humiliating and disgracing the child, scorn, ridicule, and coercion even to the point of torture.

There are historical moments when an alignment of forces causes a shift in human outlook. It happened to art and philosophy and science at the beginning of the Renaissance, and again at the beginning of the Enlightenment. Now, in the early twentieth century, modernism was born by the breaking of the old strictures and verities. A spontaneous combustion occurred that included the works of Einstein, Picasso, Matisse, Stravinsky, Schoenberg, Joyce, Eliot, Proust, Diaghilev, Freud, Wittgenstein, and dozens of other path-breakers who seemed to break the bonds of classical thinking.52 In

I am not a man who plans. I trust existence so much that planning means distrust. I know the existence has helped me up to this moment, and I have never done anything. The next moment also will be taken care of. To me, this trust is real religion.. Living a life of spontaneity without any plan, trusting whatsoever happens is the right thing. And when I say whatsoever, I mean whatsoever, because we don't have any plan, we cannot have any judgment of what happens. If we have a plan, then there is every possibility of disappointment. Our vision is small; existence is infinite. So whatsoever we can decide will be of no significance. In fact, it will create all kinds of hindrances. If existence is going to the south and we plan to go to the north, then there will be a tension between you and existence. This is the cause of so many people around the world living in anxiety, anguish, tension, disappointment, frustration. The reason is, that in the first place they started expecting, hoping, desiring, planning. Existence is not at fault. Existence is not deposing their proposals. Existence is simply going on its own way; and my experience is to just go with existence. I call it the "let-go way.

Suddenly with a single bound he leaped into the room. Winning a way past us before any of us could raise a hand to stay him. There was something so pantherlike in the movement, something so unhuman, that it seemed to sober us all from the shock of his coming. The first to act was Harker, who with a quick movement, threw himself before the door leading into the room in the front of the house. As the Count saw us, a horrible sort of snarl passed over his face, showing the eyeteeth long and pointed. But the evil smile as quickly passed into a cold stare of lion-like disdain. His expression again changed as, with a single impulse, we all advanced upon him. It was a pity that we had not some better organized plan of attack, for even at the moment I wondered what we were to do. I did not myself know whether our lethal weapons would avail us anything. Harker evidently meant to try the matter, for he had ready his great Kukri knife and made a fierce and sudden cut at him. The blow was a powerful one; only the diabolical quickness of the Count's leap back saved him. A second less and the trenchant blade had shorn through his heart. As it was, the point just cut the cloth of his coat, making a wide gap whence a bundle of bank notes and a stream of gold fell out. The expression of the Count's face was so hellish, that for a moment I feared for Harker, though I saw him throw the terrible knife aloft again for another stroke. Instinctively I moved forward with a protective impulse, holding the Crucifix and Wafer in my left hand. I felt a mighty power fly along my arm, and it was without surprise that I saw the monster cower back before a similar movement made spontaneously by each one of us. It would be impossible to describe the expression of hate and baffled malignity, of anger and hellish rage, which came over the Count's face. His waxen hue became greenish-yellow by the contrast of his burning eyes, and the red scar on the forehead showed on the pallid skin like a palpitating wound. The next instant, with a sinuous dive he swept under Harker's arm, ere his blow could fall, and grasping a handful of the money from the floor, dashed across the room, threw himself at the window. Amid the crash and glitter of the falling glass, he tumbled into the flagged area below. Through the sound of the shivering glass I could hear the "ting" of the gold, as some of the sovereigns fell on the flagging. We ran over and saw him spring unhurt from the ground. He, rushing up the steps, crossed the flagged yard, and pushed open the stable door. There he turned and spoke to us. "You think to baffle me, you with your pale faces all in a row, like sheep in a butcher's. You shall be sorry yet, each one of you! You think you have left me without a place to rest, but I have more. My revenge is just begun! I spread it over centuries, and time is on my side. Your girls that you all love are mine already. And through them you and others shall yet be mine, my creatures, to do my bidding and to be my jackals when I want to feed. Bah!" With a contemptuous sneer, he passed quickly through the door, and we heard the rusty bolt creak as he fastened it behind him. A door beyond opened and shut. The first of us to speak was the Professor. Realizing the difficulty of following him through the stable, we moved toward the hall. "We have learnt something… much! Notwithstanding his brave words, he fears us. He fears time, he fears want! For if not, why he hurry so? His very tone betray him, or my ears deceive. Why take that money? You follow quick. You are hunters of the wild beast, and understand it so. For me, I make sure that nothing here may be of use to him, if so that he returns.

Cancer may be seen as a disease of cell replication. The normal processes of cell division and cell death are somehow subverted. A cell that should give rise to healthy offspring escapes from control and divides into malformed facsimiles that replicate themselves without regard to the biological needs of the organism. With millions of cells dying or being formed in the body every day, natural accident would, by itself, lead to a great number of spontaneous abnormal transformations. “It’s a fact that every one of us has a number of tiny cancerous tumours growing in our bodies at every moment,” writes Candace Pert.

The balanced state of body and mind that occurs through zazen practice can also occur spontaneously in other situations. As a musician I used to find it when playing onstage. All consciousness of myself and the outside world would vanish, to be replaced by a fluid state of action alone, in which thought and feeling ceased to be important and in which sense of self and other utterly dissolved. Athletes often experience moments like this. So do artists of various kinds. So do many people involved in a whole range of activities to which they have fully devoted themselves. And so, quite often, do lovers engaged in sex.

On the contrary, it is when we have nothing more to lose that we lose the will to face risks which we should have taken quite happily when in health. The desire for revenge is part of life; more often than not—in spite of exceptions which, within a single character, are mere human contradictions—it fades at the approach of death. When he had thought about the Verdurins for a moment. M. de Charlus felt too tired, turned toward the wall and stopped thinking altogether. It was not that he had lost his eloquence, but it now cost him less effort. It still flowed from him spontaneously, but had lost its previous character.

To the Greeks this problem of the conditions of poetic production, and the places occupied by either spontaneity or self-consciousness in any artistic work, had a peculiar fascination. We find it in the mysticism of Plato and in the rationalism of Aristotle. We find it later in the Italian Renaissance agitating the minds of such men as Leonardo da Vinci. Schiller tried to adjust the balance between form and feeling, and Goethe to estimate the position of self-consciousness in art. Wordsworth’s definition of poetry as ‘emotion remembered in tranquillity’ may be taken as an analysis of one of the stages through which all imaginative work has to pass; and in Keats’s longing to be ‘able to compose without this fever’ (I quote from one of his letters), his desire to substitute for poetic ardour ‘a more thoughtful and quiet power,’ we may discern the most important moment in the evolution of that artistic life. The question made an early and strange appearance in your literature too; and I need not remind you how deeply the young poets of the French romantic movement were excited and stirred by Edgar Allan Poe’s analysis of the workings of his own imagination in the creating of that supreme imaginative work which we know by the name of THE RAVEN.

CONTEMPLATION is the highest expression of man’s intellectual and spiritual life. It is that life itself, fully awake, fully active, fully aware that it is alive. It is spiritual wonder. It is spontaneous awe at the sacredness of life, of being. It is gratitude for life, for awareness and for being. It is a vivid realization of the fact that life and being in us proceed from an invisible, transcendent and infinitely abundant Source. Contemplation is, above all, awareness of the reality of that Source. It knows the Source, obscurely, inexplicably, but with a certitude that goes both beyond reason and beyond simple faith. For contemplation is a kind of spiritual vision to which both reason and faith aspire, by their very nature, because without it they must always remain incomplete. Yet contemplation is not vision because it sees “without seeing” and knows “without knowing.” It is a more profound depth of faith, a knowledge too deep to be grasped in images, in words or even in clear concepts. It can be suggested by words, by symbols, but in the very moment of trying to indicate what it knows the contemplative mind takes back what it has said, and denies what it has affirmed. For in contemplation we know by “unknowing.” Or, better, we know beyond all knowing or “unknowing.

Such moments have been called “peak experiences” by the humanistic psychologist Dr. Abraham Maslow. Researching the common characteristics of persons having such experiences, he reports the following descriptive phrases: “He feels more integrated” [the two selves are one], “feels at one with the experience,” “is relatively egoless” [quiet mind], “feels at the peak of his powers,” “fully functioning,” “is in the groove,” “effortless,” “free of blocks, inhibitions, cautions, fears, doubts, controls, reservations, self-criticisms, brakes,” “he is spontaneous and more creative,” “is most here-now,” “is non-striving, non-needing, non-wishing … he just is.

Herein lies the delicious torture, the 'flowery combat' of intimacy—the lover who really turns you on deep in your sexual heart will also really frustrate you in more superficial moments. If you have a feminine essence, then your masculine lover's deep confidence and integrity will turn you on, except when bulldozing your feelings and nit-picking the content of everything you say in a moment of conflict. If you have a masculine essence, then your feminine lover's spontaneous laughter and fluid sexual responsiveness will turn you on, except during times of whacko hysteria and unpredictable shutdowns. In moments of deep communion, the masculine and feminine open as a singular gift—two facets of one jewel.

I hear footsteps, which is my first indicator that something is off—Dr. Zhang is feather-boned, and her light steps would barely register through the thick metal of her door. Still, I’m staring at where her eyes should be when the door jerks open. Instead of her kind, slightly wrinkled face, I’m met with a bronze wall of rippling abdominal muscles. Washboard isn’t a good descriptor because these abs are so chiseled they seem like they could hurt you, like you could lose a finger to a freak sit-up related accident if you reached out to stroke them at the wrong moment. This is an imminent threat because, clearly, their owner must spontaneously break into abdominal exercises without warning all the time to maintain this physique.

Only two weeks since he had left, and it was already happening. Time, blunting the edges of those sharp memories. Laila bore down mentally. What had he said? It seemed vital, suddenly, that she know. Laila closed her eyes. Concentrated. With the passing of time, she would slowly tire of this exercise. She would find it increasingly exhausting to conjure up, to dust off, to resuscitate once again what was long dead. There would come a day, in fact, years later, when Laila would no longer bewail his loss. Or not as relentlessly; not nearly. There would come a day when the details of his face would begin to slip from memory's grip, when overhearing a mother on the street call after her child by Tariq's name would no longer cut her adrift. She would not miss him as she did now, when the ache of his absence was her unremitting companion - like the phantom pain of an amputee. Except every once in a long while, when Laila was a grown woman, ironing a shirt or pushing her children on a swing set, something trivial, maybe the warmth of a carpet beneath her feet on a hot day or the curve of a stranger's forehead, would set off a memory of that afternoon together. And it would all come rushing back. The spontaneity of it. Their astonishing imprudence. Their clumsiness. The pain of the act, the pleasure of it, the sadness of it. The heat of their entangled bodies. It would flood her, steal her breath. But then it would pass. The moment would pass. Leave her deflated, feeling nothing but a vague restlessness.

There were no singers, no musical interludes, no quizzes or money to be won. It was wall-to-wall Breneman and his ladies: crazy questions and spontaneous, witty, sometimes devilishly clever answers. “What’s your favorite morning fruit juice?” Breneman asked a young woman. “Gin rickey,” she said, delighting the crowd. “Did you ever milk a cow?” Breneman might ask out of the blue. There was no telling what marvelous anecdote he might pry out of someone with a question like that. “What’s your most embarrassing moment?” was a stock icebreaker. “Who gets up for those midnight feedings, you or your husband?” After bandying this question with the younger women, Breneman turned to an old lady, who said, “It certainly wasn’t him. We didn’t have bottles in those days.

The family were wild," she said suddenly. "They tried to marry me off. And then when I'd begun to feel that after all life was scarcely worth living I found something"—her eyes went skyward exultantly—"I found something!" Carlyle waited and her words came with a rush. “Courage—just that; courage as a rule of life, and something to cling to always. I began to build up this enormous faith in myself. I began to see that in all my idols in the past some manifestation of courage had unconsciously been the thing that attracted me. I began separating courage from the other things of life. All sorts of courage—the beaten, bloody prize-fighter coming up for more—I used to make men take me to prize-fights; the déclassé woman sailing through a nest of cats and looking at them as if they were mud under her feet; the liking what you like always; the utter disregard for other people's opinions—just to live as I liked always and to die in my own way—Did you bring up the cigarettes?" He handed one over and held a match for her silently. "Still," Ardita continued, "the men kept gathering—old men and young men, my mental and physical inferiors, most of them, but all intensely desiring to have me—to own this rather magnificent proud tradition I'd built up round me. Do you see?" "Sort of. You never were beaten and you never apologized." "Never!" She sprang to the edge, poised or a moment like a crucified figure against the sky; then describing a dark parabola plunked without a slash between two silver ripples twenty feet below. Her voice floated up to him again. "And courage to me meant ploughing through that dull gray mist that comes down on life—not only over-riding people and circumstances but over-riding the bleakness of living. A sort of insistence on the value of life and the worth of transient things." She was climbing up now, and at her last words her head, with the damp yellow hair slicked symmetrically back, appeared on his level. "All very well," objected Carlyle. "You can call it courage, but your courage is really built, after all, on a pride of birth. You were bred to that defiant attitude. On my gray days even courage is one of the things that's gray and lifeless." She was sitting near the edge, hugging her knees and gazing abstractedly at the white moon; he was farther back, crammed like a grotesque god into a niche in the rock. "I don't want to sound like Pollyanna," she began, "but you haven't grasped me yet. My courage is faith—faith in the eternal resilience of me—that joy'll come back, and hope and spontaneity. And I feel that till it does I've got to keep my lips shut and my chin high, and my eyes wide—not necessarily any silly smiling. Oh, I've been through hell without a whine quite often—and the female hell is deadlier than the male." "But supposing," suggested Carlyle, "that before joy and hope and all that came back the curtain was drawn on you for good?" Ardita rose, and going to the wall climbed with some difficulty to the next ledge, another ten or fifteen feet above. "Why," she called back, "then I'd have won!

[L]ike most people, I like to think of myself as being spontaneous, ready for anything, fun. This is the evening’s second hard-won insight: I am neither spontaneous nor ready for anything. I suspect that others would probably regard this news as about as momentous and surprising as when I decided to come out (which was about as momentous and surprising as if I had bravely announced to everyone that I had dark hair and opposable thumbs). I am no fun at all. In fact, I am anti-fun. Not as in anti-violence, but as in anti-matter. I am not so much against fun—although I suppose I kind of am—as I am the direct opposite of fun. I suck the fun out of a room. Or perhaps I’m just a different kind of fun; the kind that leaves one bereft of hope; the kind of fun that ends in tears.

What drives you two girls to cut from the mobile continuum of your day these temporal slices, the thickness of a second? Tossing the ball back and forth, you are living in the present, but the moment the scansion of the frames is insinuated between your acts, it is no longer the pleasure of the game that motivates you but rather that of seeing yourselves again in the future, of rediscovering yourselves in twenty years’ time, on a piece of yellowed cardboard (yellowed emotionally, even if modern printing procedures will preserve it unchanged). The taste for the spontaneous, natural, lifelike snapshot kills spontaneity, drives away the present. Photographed reality immediately takes on a nostalgic character, of joy fled on the wings of time, a commemorative quality, even if the picture was taken the day before yesterday.

Spiritual progress is a spiral advance. We start as infants in the animal eternity of life in the moment, without anxiety for the future or regret for the past; we grow up into the specifically human condition of those who look before and after, who live to a great extent, not in the present but in memory and anticipation, not spontaneously but by rule and with prudence, in repentance and fear and hope; and we can continue, if we so desire, up and on in a returning sweep towards a point corresponding to our starting place in animality, but incommensurably above it. Once more life is lived in the moment - the life now, not of a sub-human creature, but of a being in whom charity has cast out fear, vision has taken the place of hope, selflessness has put a stop to the positive egotism of complacent reminiscence and the negative egotism of remorse.

But wise men pierce this rotten diction and fasten words again to visible things; so that picturesque language is at once a commanding certificate that he who employs it, is a man in alliance with truth and God. The moment our discourse rises above the ground line of familiar facts, and is inflamed with passion or exalted by thought, it clothes itself in images. A man conversing in earnest, if he watch his intellectual processes, will find that a material image, more or less luminous, arises in his mind, cotemporaneous with every thought, which furnishes the vestment of the thought. Hence, good writing and brilliant discourse are perpetual allegories. This imagery is spontaneous. It is the blending of experience with the present action of the mind. It is proper creation. It is the working of the Original Cause through the instruments he has already made.

Imagine you’re taking a walk and there’s a piece of paper on the side of the road. You feel the disharmony, and you pick it up. It’s not a “have to” or a “supposed to”; you’re simply an artist making the world more beautiful. Your mind doesn’t say, “I’ll pick this one up, but I’m not going to pick up every single piece of litter.” Nor does your mind say, “What idiot threw this piece of paper down here? This is the kind of person who ruins the world.” No. You are simply a spontaneous being who is in harmony with life. You expect nothing back from your actions because they were not done for approval or recognition. You can’t help but share the beautiful energy going on inside of you with the moment in front of you. The highest life you can live is when every single moment that passes before you is better off because it did. Serve the present moment with all your heart and soul. Imagine what the world would be like if everyone did that. Start

In class, we identified some elements essential to creativity: risk, perseverance, novel problem solving, disciplined spontaneity, the need to make exterior one’s inner universe, openness to experience, luck, genetics, a willingness to react against the status quo, delight, mastery, the ability to live not only one’s own life but also the life of one’s time, childlike innocence guided by the sophistication of an adult, resourcefulness, a sense of spirituality a mind of large general knowledge fascinated by particulars, passion, the useful application of obsession, a sacred place (abstract or physical), among many others. That all these qualities, and more, might combine to produce what we refer to as a moment of inspiration is one of the great mysteries and triumphs of mind. Our minds grow. Not because we always need them to but because it is their nature, just as it is the nature of flies to seek out open wounds and the nature of flowers to follow the sun.

Spontaneous Comprehension We never say, “Let me see what that thing is that suffers.” You cannot see by enforcement, by discipline. You must look with interest, with spontaneous comprehension. Then you will see that the thing we call suffering, pain, the thing that we avoid, and the discipline, have all gone. As long as I have no relationship to the thing as outside me, the problem is not; the moment I establish a relationship with it outside me, the problem is. As long as I treat suffering as something outside—I suffer because I lost my brother, because I have no money, because of this or that—I establish a relationship to it and that relationship is fictitious. But if I am that thing, if I see the fact, then the whole thing is transformed, it all has a different meaning. Then there is full attention, integrated attention and that which is completely regarded is understood and dissolved, and so there is no fear and therefore the word sorrow is non-existent.

The intellectual life may be kept clean and healthful if man will live the life of nature and not import into his mind difficulties which are none of his. No man need be perplexed in his speculations. Not less conspicuous is the preponderance of nature over will in all practical life. There is less intention in history than we ascribe to it. We impute deep-laid far-sighted plans to Cæsar and Napoleon; but the best of their power was in nature, not in them. Our life might be much easier and simpler than we make it; that the world might be a happier place than it is; that there is no need of struggle, convulsions, and despairs, of the wringing of the hands and the gnashing of the teeth; that we miscreate our own evil. A little consideration of what takes place around us every day would show us that a higher law than that of our will regulates events; that our painful labors are unnecessary and fruitless; that only in our easy, simple, spontaneous action are we strong, and by contenting ourselves with obedience we become divine. No man can learn what he has not preparation for learning, however near to his eyes is the object. Not in nature but in man is all the beauty and worth he sees. The world is very empty, and is indebted to this gilding, exalting soul for all its pride. He may see what he maketh. Our dreams are the sequel of our waking knowledge. The visions of the night bear some proportion to the visions of the day. Hideous dreams are exaggerations of the sins of the day. We see our evil affections embodied in bad physiognomies. The same reality pervades all teaching. The man may teach by doing, and not otherwise. If he can communicate himself he can teach, but not you words. He teaches who gives, and he learns who receives. There is no teaching until the pupil is brought into the same state or principle in which you are; a transfusion takes place; he is you and you are he; then is a teaching, and by no unfriendly chance or bad company can he never quite lose the benefit. The effect of every action is measured by the depth of the sentiment from which it proceeds. The great man knew not that he was great. It look a century or two for that fact to appear. What he did, he did because he must; it was the most natural thing in the world, and grew out of the circumstances of the moment. But now, every thing he did, even to the lifting of his finger or the eating of bread, looks large, all-related, and is called an institution. We are full of these superstitions of sense, the worship of magnitude. We call the poet inactive, because he is not a president, a merchant, or a porter. We adore an institution, and do not see that it is founded on a thought which we have. But real action is in silent moments. The epochs of our life are not in the visible facts of our choice of a calling, our marriage, our acquisition of an office, and the like, but in a silent thought by the wayside as we walk; in a thought which revises our entire manner of life and says,—‘Thus hast thou done, but it were better thus.

A man’s power to connect his thought with its proper symbol, and so to utter it, depends on the simplicity of his character, that is, upon his love of truth and his desire to communicate it without loss. The corruption of man is followed by the corruption of language. When simplicity of character and the sovereignty of ideas is broken up by the prevalence of secondary desires—the desire of riches, of pleasure, of power, and of praise—and duplicity and falsehood take place of simplicity and truth, the power over nature as an interpreter of the will is in a degree lost; new imagery ceases to be created, and old words are perverted to stand for things which are not; a paper currency is employed, when there is no bullion in the vaults. In due time the fraud is manifest, and words lose all power to stimulate the understanding or the affections. Hundreds of writers may be found in every long-civilized nation who for a short time believe and make others believe that they see and utter truths, who do not of themselves clothe one thought in its natural garment, but who feed unconsciously on the language created by the primary writers of the country, those, namely, who hold primarily on nature. But wise men pierce this rotten diction and fasten words again to visible things; so that picturesque language is at once a commanding certificate that he who employs it is a man in alliance with truth and God. The moment our discourse rises above the ground line of familiar facts and is inflamed with passion or exalted by thought, it clothes itself in images. A man conversing in earnest, if he watch his intellectual processes, will find that a material image more or less luminous arises in his mind, contemporaneous with every thought, which furnishes the vestment of the thought. Hence, good writing and brilliant discourse are perpetual allegories. This imagery is spontaneous. It is the blending of experience with the present action of the mind. It is proper creation. It is the working of the Original Cause through the instruments he has already made.

I did not myself know whether our lethal weapons would avail us anything. Harker evidently meant to try the matter, for he had ready his great Kukri knife and made a fierce and sudden cut at him. The blow was a powerful one; only the diabolical quickness of the Count's leap back saved him. A second less and the trenchant blade had shorn through his heart. As it was, the point just cut the cloth of his coat, making a wide gap whence a bundle of bank notes and a stream of gold fell out. The expression of the Count's face was so hellish, that for a moment I feared for Harker, though I saw him throw the terrible knife aloft again for another stroke. Instinctively I moved forward with a protective impulse, holding the Crucifix and Wafer in my left hand. I felt a mighty power fly along my arm, and it was without surprise that I saw the monster cower back before a similar movement made spontaneously by each one of us. It would be impossible to describe the expression of hate and baffled malignity, of anger and hellish rage, which came over the Count's face.

The 64th Siddhi of Illumination and its programming partner the 63rd Siddhi of Truth represent the two wings of tantra and yoga — opposite paths towards the same ultimate reality. These are the higher frequencies of art and science respectively. Whereas yoga is a path of discipline aiming at progressive attainment of higher Truth, tantra is the path of surrender, which deals in sudden leaps in consciousness. Those who manifest the 64th Siddhi are those who teach spontaneously. They will use anything they feel like using as an illustration of what it means to be one with Truth. There is no logic or pattern to such people or their teachings. They may even use logic as a device and then contradict it entirely through their behaviour or words. The tantric path is the easiest path to misunderstand because it cannot be followed with the mind, but only with the heart. It takes a certain degree of madness in a person to follow this path, uncharted as it is. It is the path of the poetic soul — the lover of wildness, of spontaneity, of paradox — the lover of the moment.

The word ‘emotion’ comes from the Latin e for exit and motio for movement. So emotion is a natural energy, a dynamic experience that needs to move through and out of the body. As children, however, we are often taught not to express our emotions; for example, we might have been told, ‘boys don’t cry’, or ‘don’t be a baby’. Or when we are angry we are taught that it’s not appropriate to express it: ‘Don’t you dare raise your voice to me!’ At some level most of us are taught that emotions are not OK. As healthy adults, we need to let go of the emotional patterns from the past that mess up our lives and no longer serve us. As Fritz Perls, the founder of Gestalt Therapy, often said, ‘The only way out is through.’ It’s not easy, and the vast majority of people deny the symptoms or anaesthetise themselves through work, TV, food, alcohol or some kind of drug. By discharging negative emotions attached to past memories we become more able to respond spontaneously in any given moment, allowing us to be more present in our relationships and to the gifts of the world around us.

You’re called to come out of the crowd. You’re called to be counter-culture. You’re not called to live in this world, be of this world-you’re called to come out. News flash-the crowd is stupid. The crowd has no identity at all. We just do what everyone else is doing. “ “When you decide, you divide the enemy and his tactics, and his distractions towards your life. The moment you actually conqueror the urge, you get stronger and the urges get weaker. But it will never happen, until you determine “I am not like the crowd, I’m coming out of the crowd. I’m apart of the minority. Ruth is determined to choose right over easy. You want to know what the right thing is? The right thing is God’s word, and it’s not just about knowing it, it’s about applying it to your life!” “Choose right over easy.” “See, when you come out of the crowd, and when you say, and when you say with the crowd, it’s all crowded here, and when you say I’m going to be apart of the minority, but let my commitments stand. Hey Naomi, you don’t know me, I made a commitment, and my commitment matters. You can tell me I’m relieved of my responsibility, but my vow is my vow. And I’m not going to be swayed, just because the circumstances have changed.” “Stay on the path, because you don’t know what lies ahead of you. Because you’re not God. All He asks you and I is to put one foot in front of another. To keep on moving. Keep on going. Commit to God’s way, and watch God make a way, when there seems to be no way. “ “Being single is awesome! When you’re single, everything in your house, you own all of it. All the money in your bank account, belongs to you.” :) “I think one of the hardest things, that people don’t talk about is that you get to decorate your house exactly how you want to do it.” “The older I get, the more I realize that people are borderline obsessed with what’s next…but if you’re not careful you’ll get so obsessed with what’s next, you won’t care about what is now. It doesn’t take a lot of use to realize, that if you’re graduating from high school, everyone’s going-“where you going to college?” If you’re in college, everyone’s like “where are you going to work?” You work for a little while as a single person, and it’s like “when are you going to get married.” You get married, and everyone’s like, “when are you going to have kids?” You have a kid, and everyone’s like, “when are you going to have more kids.” “Singleness is not a stop sign. It’s not a period, it’s not a comma. Your life doesn’t begin when you get married. A boy-friend or a girl-friend doesn’t make your life start happening. Life is happening. The question is, “are you happening?” You don’t have to live boring or be bored to be single. A life filled with Jesus is full of adventure. It’s filled with spontaneity, it’s full of ups and downs. And it’s time for you to get on mission. Let me just be loud and clear and frank with it-Jesus is a better partner than any spouse could ever dream of being.” “The truth is, sometimes sitting on the path can be just as detrimental as getting off the path. You’re called to move forward, you’re called to grow, you’re called to become.” “Be the minority, because the majority is overrated.” -Rich Wilkerson Jr., Single and Secure

The pain of love sometimes stops for a moment, but only to return in a different form. We weep to see the one we love no longer drawn to us by rushes of spontaneous feeling, no longer taking the initiative in loving as she did in the early days; we suffer even more to think that, having lost them for us, she perhaps now has these feelings for others; then we are distracted from that pain by a new, more desperate one, the suspicion that she lied to us about where she was the previous evening, when no doubt she was deceiving us; that suspicion also fades, our friend’s sweetness to us pacifies us; but then a forgotten remark comes back into our mind, someone once told us that she was passionate in her love-making, whereas we have only ever seen her calm; we try to imagine what her frenzy with others could have been like, we realize how little we mean to her, we find a hint of boredom, of nostalgia, of sadness in her manner when we are speaking to her, we notice with foreboding the simple dresses she wears when with us, keeping for others the splendid ones with which, at the beginning, she tried to dazzle us.

They also devised an ingeniously low-tech solution to a complex problem. Even highly verbal autistic adults occasionally struggle with processing and producing speech, particularly in the chaotic and generally overwhelming atmosphere of a conference. By providing attendees with name-tag holders and pieces of paper that were red on one side and yellow on the other, they enabled Autistics to communicate their needs and desires without having to articulate them in the pressure of the moment. The red side facing out signified, "Nobody should try to interact with me," while the yellow side meant, "Only people I already know should interact with me, not strangers." (Green badges were added later to signify, "I want to interact but am having trouble initiating, so please initiate an interaction with me.") These color-coded "interaction signal badges" turned out to be so useful that they have since been widely adopted at autistic-run events all over the world, and name-tag labels similar to Autreat ("autistic retreat") green badges have recently been employed at conferences for Perl programmers to indicate that the wearer is open to spontaneous social approaches.

How can there be a fusion of the thinker with his thoughts? Not through the action of will, nor through discipline, nor through any form of effort, control, or concentration, nor through any other means. The use of a means implies an agent who is acting, does it not? As long as there is an actor, there will be a division. The fusion takes place only when the mind is utterly still without trying to be still. There is this stillness, not when the thinker comes to an end, but only when thought itself has come to an end. There must be freedom from the response of conditioning, which is thought. Each problem is solved only when idea, conclusion, is not; conclusions, idea, thought, are the agitations of the mind. How can there be understanding when the mind is agitated? Earnestness must be tempered with the swift play of spontaneity. You will find, if you have heard all that has been said, that truth will come in moments when you are not expecting it. If I may say so, be open, sensitive, be fully aware of what is from moment to moment. Don’t build around yourself a wall of impregnable thought. The bliss of truth comes when the mind is not occupied with its own activities and struggles.

He insisted on clearing the table, and again devoted himself to his game of patience: piecing together the map of Paris, the bits of which he’d stuffed into the pocket of his raincoat, folded up any old how. I helped him. Then he asked me, straight out, ‘What would you say was the true centre of Paris?’ I was taken aback, wrong-footed. I thought this knowledge was part of a whole body of very rarefied and secret lore. Playing for time, I said, ‘The starting point of France’s roads . . . the brass plate on the parvis of Notre-Dame.’ He gave me a withering look. ‘Do you take for me a sap?’ The centre of Paris, a spiral with four centres, each completely self-contained, independent of the other three. But you don’t reveal this to just anybody. I suppose - I hope - it was in complete good faith that Alexandre Arnoux mentioned the lamp behind the apse of St-Germain-l’Auxerrois. I wouldn’t have created that precedent. My turn now to let the children play with the lock. ‘The centre, as you must be thinking of it, is the well of St-Julien-le-Pauvre. The “Well of Truth” as it’s been known since the eleventh century.’ He was delighted. I’d delivered. He said, ‘You know, you and I could do great things together. It’s a pity I’m already “beyond redemption”, even at this very moment.’ His unhibited display of brotherly affection was of childlike spontaneity. But he was still pursuing his line of thought: he dashed out to the nearby stationery shop and came back with a little basic pair of compasses made of tin. ‘Look. The Vieux-Chene, the Well. The Well, the Arbre-a-Liege On either side of the Seine, adhering closely to the line he’d drawn, the age-old tavern signs were at pretty much the same distance from the magic well. ‘Well, now, you see, it’s always been the case that whenever something bad happens at the Vieux-Chene, a month later — a lunar month, that is, just twenty-eight days — the same thing happens at old La Frite’s place, but less serious. A kind of repeat performance. An echo Then he listed, and pointed out on the map, the most notable of those key sites whose power he or his friends had experienced. In conclusion he said, ‘I’m the biggest swindler there is, I’m prepared to be swindled myself, that’s fair enough. But not just anywhere. There are places where, if you lie, or think ill, it’s Paris you disrespect. And that upsets me. That’s when I lose my cool: I hit back. It’s as if that’s what I was there for.

The studio was immense and gloomy, the sole light within it proceeding from a stove, around which the three were seated. Although they were bold, and of the age when men are most jovial, the conversation had taken, in spite of their efforts to the contrary, a reflection from the dull weather without, and their jokes and frivolity were soon exhausted. In addition to the light which issued from the crannies in the stove, there was another emitted from a bowl of spirits, which was ceaselessly stirred by one of the young men, as he poured from an antique silver ladle some of the flaming spirit into the quaint old glasses from which the students drank. The blue flame of the spirit lighted up in a wild and fantastic manner the surrounding objects in the room, so that the heads of old prophets, of satyrs, or Madonnas, clothed in the same ghastly hue, seemed to move and to dance along the walls like a fantastic procession of the dead; and the vast room, which in the day time sparkled with the creations of genius, seemed now, in its alternate darkness and sulphuric light, to be peopled with its dreams. Each time also that the silver spoon agitated the liquid, strange shadows traced themselves along the walls, hideous and of fantastic form. Unearthly tints spread also upon the hangings of the studio, from the old bearded prophet of Michael Angelo to those eccentric caricatures which the artist had scrawled upon his walls, and which resembled an army of demons that one sees in a dream, or such as Goya has painted; whilst the lull and rise of the tempest without but added to the fantastic and nervous feeling which pervaded those within. Besides this, to add to the terror which was creeping over the three occupants of the room, each time that they looked at each other they appeared with faces of a blue tone, with eyes fixed and glittering like live embers, and with pale lips and sunken cheeks; but the most fearful object of all was that of a plaster mask taken from the face of an intimate friend but lately dead, which, hanging near the window, let the light from the spirit fall upon its face, turned three parts towards them, which gave it a strange, vivid, and mocking expression. All people have felt the influence of large and dark rooms, such as Hoffmann has portrayed and Rembrandt has painted; and all the world has experienced those wild and unaccountable terrors - panics without a cause - which seize on one like a spontaneous fever, at the sight of objects to which a stray glimpse of the moon or a feeble ray from a lamp gives a mysterious form; nay, all, we should imagine, have at some period of their lives found themselves by the side of a friend, in a dark and dismal chamber, listening to some wild story, which so enchains them, that although the mere lighting of a candle could put an end to their terror, they would not do so; so much need has the human heart of emotions, whether they be true or false. So it was upon the evening mentioned. The conversation of the three companions never took a direct line, but followed all the phases of their thoughts; sometimes it was light as the smoke which curled from their cigars, then for a moment fantastic as the flame of the burning spirit, and then again dark, lurid, and sombre as the smile which lit up the mask from their dead friend's face. At last the conversation ceased altogether, and the respiration of the smokers was the only sound heard; and their cigars glowed in the dark, like Will-of-the-wisps brooding o'er a stagnant pool. It was evident to them all, that the first who should break the silence, even if he spoke in jest, would cause in the hearts of the others a start and tremor, for each felt that he had almost unwittingly plunged into a ghastly reverie. ("The Dead Man's Story")

4Paul Gaydos My Books Browse ▾ Community ▾ The Way of the Superior Man Quotes The Way of the Superior Man by David Deida The Way of the Superior Man: A Spiritual Guide to... by David Deida Read Austerity means to eliminate the comforts and cushions in your life that you have learned to snuggle into and lose wakefulness. Take away anything that dulls your edge. No newspapers or magazines. No TV. No candy, cookies, or sweets. No sex. No cuddling. No reading of anything at all while you eat or sit on the toilet. Reduce working time to a necessary minimum. No movies. No conversation that isn't about truth, love, or the divine. If you take on these disciplines for a few weeks, as well as any other disciplines that may particularly cut through your unique habits of dullness, then your life will be stripped of routine distraction. All that will be left is the edge you have been avoiding by means of your daily routine. You will have to face the basic discomfort and dissatisfaction that is the hidden texture of your life. You will be alive with the challenge of living your truth, rather than hiding form it. Unadorned suffering is the bedmate of masculine growth. Only by staying intimate with your personal suffering can you feel through it to its source. By putting all your attention into work, TV, sex, and reading, your suffering remains unpenetrated, and the source remains hidden. Your life becomes structured entirely by your favorite means of sidestepping the suffering you rarely allow yourself to feel. And when you do touch the surface of your suffering, perhaps in the form of boredom, you quickly pick up a magazine or the remote control. Instead, feel your suffering, rest with it, embrace it, make love with it. Feel your suffering so deeply and thoroughly that you penetrate it, and realize its fearful foundation. Almost everything you do, you do because you are afraid to die. And yet dying is exactly what you are doing, from the moment you are born. Two hours of absorption in a good Super Bowl telecast may distract you temporarily, but the fact remains. You were born as a sacrifice. And you can either participate in the sacrifice, dissolving in the giving of your gift, or you can resist it, which is your suffering. By eliminating the safety net of comforts in your life, you have the opportunity to free fall in this moment between birth and death, right through the hole of your fear, into the unthreatenable openness which is the source of your gifts. The superior man lives as this spontaneous sacrifice of love.

University of Michigan psychologist Felix Warneken walks across the room, carrying a tall stack of magazines, toward the doors of a closed wooden cabinet. He bumps into the front of the cabinet, exclaims a startled “Oh!,” and backs away. Staring for a moment at the cabinet, he makes a thoughtful “Hmm,” before shuffling forward and bumping the magazines against the cabinet doors again. Again he backs away, defeated, and says, pitiably, “Hmmm . . .” It’s as if he can’t figure out where he’s gone wrong. From the corner of the room, a toddler comes to the rescue. The child walks somewhat unsteadily toward the cabinet, heaves open the doors one by one, then looks up at Warneken with a searching expression, before backing away. Warneken, making a grateful sound, puts his pile of magazines on the shelf.1 Warneken, along with his collaborator Michael Tomasello of Duke, was the first to systematically show, in 2006, that human infants as young as eighteen months old will reliably identify a fellow human facing a problem, will identify the human’s goal and the obstacle in the way, and will spontaneously help if they can—even if their help is not requested, even if the adult doesn’t so much as make eye contact with them, and even when they expect (and receive) no reward for doing so.2

To all the other prisoners Platon Karataev seemed a most ordinary soldier. They called him “little falcon” or “Platosha,” chaffed him good-naturedly, and sent him on errands. But to Pierre he always remained what he had seemed that first night: an unfathomable, rounded, eternal personification of the spirit of simplicity and truth. Platon Karataev knew nothing by heart except his prayers. When he began to speak he seemed not to know how he would conclude. Sometimes Pierre, struck by the meaning of his words, would ask him to repeat them, but Platon could never recall what he had said a moment before, just as he never could repeat to Pierre the words of his favorite song: native and birch tree and my heart is sick occurred in it, but when spoken and not sung, no meaning could be got out of it. He did not, and could not, understand the meaning of words apart from their context. Every word and action of his was the manifestation of an activity unknown to him, which was his life. But his life, as he regarded it, had no meaning as a separate thing. It had meaning only as part of a whole of which he was always conscious. His words and actions flowed from him as evenly, inevitably, and spontaneously as fragrance exhales from a flower. He could not understand the value or significance of any word or deed taken separately.

One day, early in our friendship, Svetlana had spontaneously told me that she thought I was trying to live an aesthetic life, and that it was a major difference between us, because she was trying to live an ethical life. I wasn’t sure why the two should be opposed, and worried for a moment that she thought that I thought that it was OK to cheat or steal. But she turned out to mean something else: that I took more risks than her and cared more than she did about “style,” while she cared more about history and traditions. Soon, the “ethical and the aesthetic” was the framework we used to talk about the ways we were different. When it came to choosing friends, Svetlana liked to surround herself with dependable boring people who corroborated her in her way of being, while I was more interested in undependable people who generated different experiences or impressions. Svetlana liked taking introductions and survey classes, “mastering” basics before moving to the next level, getting straight A’s. I had a terror of being bored, so I preferred to take highly specific classes with interesting titles, even when I hadn’t taken the prerequisites and had no idea what was going on. I could see how my way might be called aesthetic. It was less clear to me why Svetlana’s way was ethical, though it did seem “responsible” and obedient.

Liverpool, surreal. Liverpool, sardonic. Liverpool, battered dignity. Liverpool, flotsam of maritime memory. Liverpool, never quite what it was because everything it does changes what it does. Liverpool, the home of Liverpool. Liverpool, welcoming the world. Liverpool, cutting-edge, keeping pace, dropping anchor. Liverpool, lost. Liverpool, as spontaneous as life itself. Liverpool, born. Liverpool, going to sea. Liverpool, set in its ways, at the end of the line, at the beginning of time, with its back to the land, its feet in the water, its head in the clouds, its heart on its sleeve, hearts in its mouth. Liverpool, its being so cheerful that keeps us going. Liverpool, the first city to rock in Britain. Liverpool, boring people to tears. Liverpool, singing for its supper. Liverpool, a long memory for those who aimed kicks when it was down. Liverpool, eagles become seagulls. Liverpool, working. Liverpool, dreaming. Liverpool, a terminus for down and outs. Liverpool, corrupt. Liverpool, uncompromising. Liverpool, playfulness turned to art, and philosophy, and business. Liverpool, a relatively small provincial city plus hinterland with associated metaphysical space as defined by dramatic moments in history, emotional occasions and general restlessness. Liverpool, the rest of the world rubbing off. Liverpool, occupation hard knocks.

Beware of embarking on a great work. This is the mistake that our best minds make, the very people with the most talent and the fiercest ambition. I made the same mistake myself, and I know what it cost me. There was so much that came to nothing! The present demands its due; the thoughts and feelings that crowd in upon the poet every day need to be put into words, and so they should be. But if your mind is taken up with some great work, nothing else can get a look-in; all other thoughts are pushed aside, and you cannot even enjoy the ordinary pleasures of life. It requires a vast amount of exertion and mental effort just to shape and organize a great whole, and a vast amount of energy, plus a period of uninterrupted peace and quiet in one's life, to get it all down on paper in one continuous draft. But if you have picked the wrong subject to start with, then all your efforts are wasted; and if, furthermore, having undertaken something so large, you are not fully in command of your material in some of its parts, the whole thing will be unsatisfactory in places, and the critics will take you to task. So what the poet gets for so much effort and sacrifice is not reward and pleasure, but only stress and the undermining of his confidence. But if, on the other hand, the poet attends to the present moment each day, and writes with freshness and spontaneity about whatever comes his way, he is sure to produce something of value; and if, once in a while, something doesn't work out, then nothing is lost.

Oh, without the brigade one could still somehow manage to survive the camp! Without the brigade you are an individual, you yourself choose your own line of conduct. Without the brigade you can at least die proudly, but in the brigade the only way they allow you even to die is in humiliation, on your belly. From the chief, from the camp foreman, from the jailer, from the convoy guard, from all of them you can hide and catch a moment of rest; you can ease up a bit here on hauling, shirk a bit there on lifting. But from the driving belts, from your comrades in the brigade, there is neither a hiding place, nor salvation, nor mercy. You cannot not want to work. You cannot, conscious of being a political [prisoner], prefer death from hunger to work. No! Once you have been marched outside the compound, once you have been registered as going out to work, everything the brigade does today will be divided not by twenty-five but by twenty-six, and because of you the entire brigade's percentage of norm will fall from 123 to 119, which makes the difference between the ration allotted to record breakers and ordinary rations, and everyone will lose a millet cake and three and a half ounces of bread. And that is why your comrades keep watch on you better than any jailers! And the brigade leader's fist will punish you far more effectively than the whole People's Commissariat of Internal Affairs. Now that is what spontaneous initiative in re-education means! That is psychological enrichment of the personality by the collective!

None,” Einstein said. “Relativity is a purely scientific matter and has nothing to do with religion.”51 That was no doubt true. However, there was a more complex relationship between Einstein’s theories and the whole witch’s brew of ideas and emotions in the early twentieth century that bubbled up from the highly charged cauldron of modernism. In his novel Balthazar, Lawrence Durrell had his character declare, “The Relativity proposition was directly responsible for abstract painting, atonal music, and formless literature.” The relativity proposition, of course, was not directly responsible for any of this. Instead, its relationship with modernism was more mysteriously interactive. There are historical moments when an alignment of forces causes a shift in human outlook. It happened to art and philosophy and science at the beginning of the Renaissance, and again at the beginning of the Enlightenment. Now, in the early twentieth century, modernism was born by the breaking of the old strictures and verities. A spontaneous combustion occurred that included the works of Einstein, Picasso, Matisse, Stravinsky, Schoenberg, Joyce, Eliot, Proust, Diaghilev, Freud, Wittgenstein, and dozens of other path-breakers who seemed to break the bonds of classical thinking.52 In his book Einstein, Picasso: Space, Time, and the Beauty That Causes Havoc, the historian of science and philosophy Arthur I. Miller explored the common wellsprings that produced, for example, the 1905 special theory of relativity and Picasso’s 1907 modernist masterpiece Les Demoiselles d’Avignon.

Ram finally stood up and said in a voice that was clear and soothing, ‘Know this, Ayodhya is not mine to give or Bharata’s to take; Ayodhya is the responsibility of the Raghu clan, not our property. It will be injustice if the kings of the Raghu clan do not keep their word, it will be injustice if the wishes of Kaikeyi are not fulfilled. My father promised to fulfil her wishes and he is obliged to fulfil them, as am I. Do not blame her for asking what is due to her. Yes, the event is unfortunate but it is but one event in our lives; we can call it a tragedy if we wish. Blaming helps no one; let us take responsibility for it. For nothing in life happens spontaneously: it is the result of past actions. This moment is as it is supposed to be. I am repaying the debt of the past and so are you. We cannot choose the circumstances of our life, but we can make our choices. I have chosen to be true to my clan. My wife has chosen to be true to her role as my wife. My brother has chosen to be true to his feelings. Allow us our choices. Come to terms with our decisions. You are angry not with the queen or her son, or the king, you are angry that life has not turned out the way you thought it would. In a moment, the world you so took for granted has collapsed. Expand your mind and understand that the pain comes from your assumptions and expectations. Choose love over hate, by accepting the fears and fragilities of humanity that lead to situations such as these. This moment is the outcome of some curse, or maybe it is a boon in waiting. Who knows? Varuna has a thousand eyes, Indra a hundred, you and I, only two.

According to the [evolutionist explanation of the instinct of animals], instinct is the expression of the heredity of a species, of an accumulation of analogous experiences down the ages. This is how they explain, for example, the fact that a flock of sheep hastily gathers together around the lambs the moment it perceives the shadow of a bird of prey, or that a kitten while playing already employs all the tricks of a hunter, or that birds know how to build their nests. In fact, it is enough to watch animals to see that their instinct has nothing of an automatism about it. The formation of such a mechanism by a purely cumulative . . . process is highly improbable, to say the least. Instinct is a nonreflective modality of the intelligence; it is determined, not by a series of automatic reflexes, but by the “form”—the qualitative determination—of the species. This form is like a filter through which the universal intelligence is manifested. . . The same is also true for man: his intelligence too is determined by the subtle form of his species. This form, however, includes the reflective faculty, which allows of a singularization of the individual such as does not exist among the animals. Man alone is able to objectivize himself. He can say: “I am this or that.” He alone possesses this two-edged faculty. Man, by virtue of his own central position in the cosmos, is able to transcend his specific norm; he can also betray it, and sink lower; "The corruption of the best is corruption at its worst." A normal animal remains true to the form and genius of its species; if its intelligence is not reflective and objectifying, but in some sort existential, it is nonetheless spontaneous; it is assuredly a form of the universal intelligence even if it is not recognized as such by men who, from prejudice or ignorance, identify intelligence with discursive thought exclusively.

PRAYER is not a technique, it is not a ritual, it is not a formality. There is no pattern to it. It is a spontaneous outpouring of the heart, so don't ask how, because there is no how and there cannot be any how to it. Whatsoever happens in the moment is right. If tears come, good. If you sing, good. If you dance, good. If nothing comes and you simply remain silent, good. Because prayer is not in the expression; it is not in the container, it is in the content. Sometimes silence is prayerful, sometimes singing is prayerful. It depends on you, it depends on the heart. Listen to your heart, feel your moment, and let it be. And whatsoever happens is good. Sometimes nothing will happen, but that is what is happening. You allow it, you don't impose your will on it. When you ask how, you are trying to impose your will, you are trying to plan. That's how prayer has been missed. Prayer has to arise in you, it has to flower in you. And each moment has its own prayer, and each mood has its own prayer. Sometimes you may feel very sad, because sadness also belongs to God. Sadness is also divine. There is no necessity to always be happy. Then sadness is your prayer. Then let your heart cry and let your eyes pour down tears. Then let sadness be offered to God. Whatsoever is there in your heart, let it be offered to the Divine Feet -- joy or sadness, sometimes even anger. Sometimes one is angry with God. If you cannot be angry with God, you have not yet known love. Sometimes one is really in a deep rage. Then let anger be your prayer. Fight with God -- He is yours, you are His, and love knows no formality. Love can survive all fights. If it cannot survive a fight, then it is not love. Never be inauthentic with God because that is the way of not being with Him. Whom are you trying to deceive? The smile on your face is not going to deceive God; your truth will be known to Him. He can only know your truth; lies don't exist for Him. So let the truth be there. Talk to Him as one talks to one's lover, one's friend, one's mother. Talk to Him as one talks to a small child. Let the moment decide, let the moment be decisive, and the truth of the moment should be your prayer. That's my answer: the truth of the moment, whatsoever it is, unconditionally, should be your prayer. And once you allow the truth of the moment to possess you, you will start growing, and you will know tremendous beauties of prayer.

Two exercises are especially prescribed by the adepts of the mystic path. The first consists in observing with great attention the workings of the mind without attempting to stop it. Seated in a quiet place, the disciple refrains as much as he can from consciously pointing his thoughts in a definite direction. He marks the spontaneous arising of ideas, memories, desires, etc., and considers how, superseded by new ones, they sink into the dark recesses of the mind. He watches also the subjective image which, apparently unconnected with any thoughts or sensations, appears while his eyes are closed: men, animals, landscapes, moving crowds, etc. During that exercise, he avoids making reflections about the spectacle which he beholds, looking passively at the continual, swift, flowing stream of thoughts and mental images that whirl, jostle, fight and pass away. It is said that the disciple is about to gather the fruit of this practice when he loosens the firm footing he had kept, till then, in his quality of spectator. He too — so he must understand — is an actor on the tumultuous stage. His present introspection, all his acts and thoughts, and the very sum of them all which he calls his self, are but ephemeral bubbles in a whirlpool made of an infinite quantity of bubbles which congregate for a moment, separate, burst, and form again, following a giddy rhythm. The second exercise is intended to stop the roaming of the mind in order that one may concentrate it on one single object. Training which tends to develop a perfect concentration of mind is generally deemed necessary for all students without distinction. As to observing the mind's activity it is only recommended to the most intellectual disciples. Training the mind to "one-pointedness" is practiced in all Buddhist sects. In Southern Buddhist countries — Ceylon, Siam, Burma — an apparatus called kasinas, which consists of clay discs variously coloured, or a round surface covered by water, or a fire at which one gazes through a screen in which a round hole is pierced — are used for this purpose. Any of these circles is stared at until it is seen as clearly when the eyes are shut, as when they are open and actually looking at it. The process does not aim at producing an hypnotic state, as some Western scholars have said, but it accustoms one to concentrating the mind. The fact that the subjective image has become as vivid as the objective, indicates — according

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.

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. ...

If he is going to treat her as the moral idea demands, he must try to see in her the concept of mankind and endeavour to respect her. [...] Thus this book may be considered as the greatest honour ever paid to women. Nothing but the most moral relation towards women should be possible for men; there should be neither sexuality nor love, for both make woman the means to an end, but only the attempt to understand her. Most men theoretically respect women, but practically they thoroughly despise them; according to my ideas this method should be reversed. It is impossible to think highly of women, but it does not follow that we are to despise them for ever. [...] Even technically the problem of humanity is not soluble for man alone; he has to consider woman even if he only wishes to redeem himself; he must endeavour to get her to abandon her immoral designs on him. Women must really and truly and spontaneously relinquish coitus. That undoubtedly means that woman, as woman, must disappear, and until that has come to pass there is no possibility of establishing the kingdom of God on earth. Pythagoras, Plato, Christianity (as opposed to Judaism), Tertullian, Swift, Wagner, Ibsen, all these have urged the freedom of woman, not the emancipation of woman from man, but rather the emancipation of woman from herself. [...] This is the way, and no other, to solve the woman question, and this comes from comprehending it. The solution may appear impossible, its tone exaggerated, its claims overstated, its requirements too exacting. Undoubtedly there has been little said about the woman question, as women talk of it; we have been dealing with a subject on which women are silent, and must always remain silent—the bondage which sexuality implies. This woman question is as old as sex itself, and as young as mankind. And the answer to it? Man must free himself of sex, for in that way, and that way alone, can he free woman. In his purity, not, as she believes, in his impurity, lies her salvation. She must certainly be destroyed, as woman; but only to be raised again from the ashes—new, restored to youth—as a real human being. [...] Sexual union has no place in the idea of mankind, not because ascetism is a duty, but because in it woman becomes the object, the cause, and man does what he will with her, looks upon her merely as a "thing," not as a living human being with an inner, psychic, existence. And so man despises woman the moment coitus is over, and the woman knows that she is despised, even although a few minutes before she thought herself adored. The only thing to be respected in man is the idea of mankind; this disparagement of woman (and himself), induced by coitus, is the surest proof that it is opposed to that idea of mankind. Any one who is ignorant of what this Kantian "idea of mankind" means, may perhaps understand it when he thinks of his sisters, his mother, his female relatives; it concerns them all: for our own sakes, then, woman ought to treated as human, respected and not degraded, all sexuality implying degradation. But man can only respect woman when she herself ceases to wish to be object and material for man; if there is any question of emancipation it should be the emancipation from the prostitute element. [...] The question is not merely if it be possible for woman to become moral. It is this: is it possible for woman really to wish to realise the problem of existence, the conception of guilt? Can she really desire freedom? This can happen only by her being penetrated by an ideal, brought to the guiding star. It can happen only if the categorical imperative were to become active in woman; only if woman can place herself in relation to the moral idea, the idea of humanity. In that way only can there be an emancipation of woman.

The notions of Nature and Reason,...far from explaining the metamorphoses which we have observed from perception up to the more complex modes of human exchange, make them incomprehensible. For by relating them to separated principles, these notions mask a constantly experienced moment, the moment when an existence becomes aware of itself, grasps itself, and expresses its own meaning. The study of perception could only teach us a "bad ambiguity," a mixture of finitude and universality, of interiority and exteriority. But there is a "good ambiguity" in the phenomenon of expression, a spontaneity which accomplishes what appeared to be impossible when we observed only the separate elements, a spontaneity which gathers together the plurality of monads, the past and the present, nature and culture into a single whole. To establish this wonder would be metaphysics itself and would at the same time give us the principle of an ethics.

But what was even more stunning was what breathing like this did to the subjects. Whenever they followed this slow breathing pattern, blood flow to the brain increased and the systems in the body entered a state of coherence, when the functions of heart, circulation, and nervous system are coordinated to peak efficiency. The moment the subjects returned to spontaneous breathing or talking, their hearts would beat a little more erratically, and the integration of these systems would slowly fall apart. A few more slow and relaxed breaths, and it would return again.

But she’s experiencing as much rage as the platform on which her consciousness is being modeled, or simulated she thinks darkly, is allowing her to undergo. She’s sure she should be a lot angrier. … There is some unknowable number of her running on some substrate or another and the one that is most compliant will be chosen as the best her, to be carried forward to the next leg of this awful, brutal adventure, while the rest are snuffed out, overwritten, killed or at best archived. This should make her madder. It doesn’t. That fact that it doesn’t make her madder, also should make her madder. It doesn’t. And this should make her so bloody mad that she spontaneously combusts. It doesn’t. … The only perameret she cares about, how angry can she get, has already been established: not enough, and she os not going to play along. [Imagine a narrator depicting a Hue vociferously, as well as hopping mad and defiant] “Look, I already know I am not the most pliant instant of me youre runnin. I can’t be. So up yours. I’m dead al;ready. I was dead wehen my viscious scorpion of a motgherchopped the top of my head off and schooped out my brains! … some\wher you found the shapeliest version of me that could be plausibly that could be said to have any continuity with my identity and that one is going to survivv. So fine, I’m dead. Kill me already. I don’t care anymore.” “Actrually, you’re the best candidate instance presently running.” It takes Hugh a long moment to work this all out. “You mean that the other ones are more obstreperous than me? … Unbelievable. What did the rest do?” “Of the 2% that did not [self conbust], the preponderance are catatonic.” Catatonic. She sniffs. How unimaginative. She can do better.

Remember two words: one is action; another is activity. Action is not activity; activity is not action. Their natures are diametrically opposite. Action is when the situation demands it, you act, you respond. Activity is when the situation doesn’t matter, it is not a response; you are so restless within, that the situation is just an excuse to be active. When action comes out of a silent mind, it is the most beautiful thing in the world. When activity comes out of a restless mind, it is the ugliest. Action is when it has relevance; activity is irrelevant. Action is moment-to-moment, spontaneous; activity is loaded with the past. It is not a response to the present moment; rather it is pouring your restlessness, which you have been carrying from the past, into the present. Action is creative. Activity is very, very destructive; it destroys you, it destroys others.

This is self-abandonment: to live in the moment, not feeling the pressure to achieve something, not thinking about winning or losing, not worrying about acting foolish, breaking away from the neurosis of restraint or defense, enjoying the beauty of the moment yet not holding on to it, letting go without thinking about the need to let go, feeling the happiness without hoping for the happiness to continue, having no ego or attachment to anything. It is not work but pure play. It is not a matter of striving but wu-wei. It is not something planned for but a spontaneous event.

It is a fact of human life that one must eventually choose a philosophy. Or such was the opinion of the Count, as he stood before his old windows in suite 317, having slipped inside with the help of Nina’s key. Whether through careful consideration spawned by books and spirited debate over coffee at two in the morning, or simply from a natural proclivity, we must all eventually adopt a fundamental framework, some reasonably coherent system of causes and effects that will help us make sense not simply of momentous events, but of all the little actions and interactions that constitute our daily lives—be they deliberate or spontaneous, inevitable or unforeseen.

Society is against the heart, because the heart lives through love. And love cannot be controlled and conditioned. The heart is basically rebellious. The heart always lives in the moment. It never repeats the old. The heart always responds to the present moment. This is why society is against the heart. Society disciplines the head, because the head functionslike a machine. Machines are never rebellious. They simply follow orders. They are obedient. Hence the state, the church and the establishment, the status quo, are interested in the head. Our heart is the door to allow existence to guide us – instead of being directed by our own ideas, attitudes and preconceived expectations of how life should be. The heart creates inconvenience for society and for the established order. The heart is spontaneous and never repeats the old. The head lives in the past, which is why the head is traditional and conventional.  The heart relates to unconditional love and acceptance both for ourselves and for other people.  The heart relates to qualities such as empathy, joy, acceptance, trust, intuition, understanding, compassion, playfulness, healing, friendship, sincerity and a sense of oneness in love. Love is not an exclusive relationship with another person; love is the quality that arises when we are in contact with our inner being, with our authentic self, withthe meditative quality within, with the inner silence and emptiness. This inner emptiness is experienced by others and is expressed on the outside as love. This love is not addressed to a specific person; it is a presence that surrounds a person like a fragrance. Love is perfect as it is. Love is enough unto itself. Love has to be understood. Love is the flight of your consciousness to higher realms beyond the body. Love is the fragrance of a rising consciousness. Love is like the fragrance of a flower. The moment you are overflowing with joy, a longing arises to share it. This sharing is love. Love is not something that you can get from somebody else, who has not attained to a state of joy. Everybody is asking to be loved, and pretending to love. You cannot love, because you don't know what consciousness is. You don't know the truth; you don't know the experience of the divine.  You don't know what love is, because you have not yet gone deeper in your consciousness. In this ignorance and blindness love does not grow. If you really want to know love, forget about love and remember meditation. Love is the defeat of all imposed rules and conditions. hence there is  a struggle between the individual who follows his heart and the collective who follows the imposed order. The individual who follows his heart has to be aware of this struggle, because he is moving towards the freedom of being himself. Being himself means that he is not going to be ruled by the collective, by the crowd. It means that now he will live according to his own heart, according to his own light. When he becomes independent, he will start feeling that he is  becoming one with the whole, one with the universal.  It is on the consciousness level of the heart that we begin to understand that we are not separated from life. We begin to understand that we are not small separate islands in a great ocean, but that life is one and that we all are small parts of the Whole. We begin to understand what is really important and meaningful in life. It is on the consciousness level of the heart that we begin to understand that life is about sharing, rather than hoarding. We begin to understand that life is about giving, rather than taking.

That's the thing, isn't it, when you grow with Time, you learn to value your Time more than anything in this world. You safeguard your peace from literally anything that seems to pull it down, even if that means transient happiness. I learnt long back that Life is a series of lessons, some bitter and well some very very bitter, but all of them assimilate into something so serene, so beautiful actually when looked from a distance. Because each time you're broken, you're made once again, some from the pieces that lay scattered on the ground while some entirely new coming from all across the Sky where He Smiles at You, knowing that your fall was nothing but a blur in the Time that would clutch you later in Life into understanding the Truest Meaning of Life, the virtue of Patience and Perseverance, the lesson on Time, that Time alone has the biggest Smile and if you evolve with it you would walk the fire with the Zeal of your Soul that never ages, you will find wrinkles and scars but those are like battle ropes that get you motivated to walk this Earth one more time, to know that you're still alive, only your core never changes, You in your heart is always that child, the one who is always eager to embrace as much colour from this moment as your senses can. I am not hushing the child but patting it with the serenity of a grey hair, knowing that Life has been kind even at the battles that were thrown along the way, and eventually letting my heart know that the biggest war I'd ever face is within, the war that demands me to hold on too tightly all while letting go too spontaneously, the least I could find is a victory of Knowing I have done it all with an Honest Heart and a Soul that thrives on Faith. If colours were hued on my Soul, let Integrity be my Sun and as for the Moon, I'd always be Kindness' arm. Thank You, Life And to every momentary transient passerby of this beautiful journey, no matter where we left off, I wish your journey finds the course it's meant to walk.

The team relies on the leader either to preplan the length of the redwork and the moment of exiting redwork or to spontaneously call a time-out during a redwork period, in essence, an audible when needed.

You can’t re-create the first time you promise to love someone or the first time you feel loved by another. You cannot relive the sensation of fear, admiration, self-consciousness, passion, and desire all mixed into one because it never happens twice. You chase it like the first high for the rest of your life. It doesn’t mean you can’t love another or move on; it just means that the one spontaneous moment, the split second that you took the leap, when your heart was racing and your mind was muddled with What ifs?—that moment—will never happen the same way again. It will never feel as intense as the first time. At least, that’s the way I remember it.

The Cynic is himself, and all else is "smoke" ( tuphos) , the realm of unknowable Fortune, or (in Eleatic terms), a dark Way of Seeming. There, one cannot see very far, and therefore should not try, for what cannot be known should not be desired. Amidst the turbulations of Tuche, one should not worry about tomorrow, but live minimally, spontaneously. For Nature will provide as long as one has the physical and psychological toughness really to be able to live in the moment. But this is in truth quite difficult: not only is the Cynics' physical life demanding, but also the ponos of renunciation is embarrassing and hard to maintain. Nevertheless, those who do succeed in freeing themselves from the convoluted webs of conventional thought will come to know and master themselves. And his is the only possible knowledge and possession. For in contrast to the Way of Seeming is the Way of Truth: while Fortune is a swirl of vapors, the self alone is real and unchanging. Like Parmenides' Being that simply is, so too one just simply exists. One does not live for any group, cause, purpose, or abstract end. Mere life is enough and it is good, in all circumstances.

The contrast between “prosaic” (though it isn’t really) moments like this and the flamboyance of often adjacent passages make both tonal realms more effective, more affecting. And, most crucially, they maintain an enduring freshness, a sense of improvisation—more than with any other poet’s, Whitman’s words sound as though they’re being generated as they arrive on the page, spontaneously, with no premeditation, no plotting.

You can’t re-create the first time you promise to love someone or the first time you feel loved by another. You cannot relive the sensation of fear, admiration, self-consciousness, passion, and desire all mixed into one because it never happens twice. You chase it like the first high for the rest of your life. It doesn’t mean you can’t love another or move on; it just means that the one spontaneous moment, the split second that you took the leap, when your heart was racing and your mind was muddled withWhat ifs?—that moment—will never happen the same way again. It will never feel as intense as the first time. At least, that’s the way I remember it. That’s why my mother always said we memorialize our past. Everything seems better in a memory.