Succeed Or Die Trying Quotes

A man's usefulness depends upon his living up to his ideals insofar as he can. It is hard to fail but it is worse never to have tried to succeed. All daring and courage, all iron endurance of misfortune make for a finer, nobler type of manhood. Only those are fit to live who do not fear to die and none are fit to die who have shrunk from the joy of life and the duty of life.

Governments have always tried to crush reform movements, to destroy ideas, to kill the thing that cannot die. Without regard to history, which shows that no Government have ever succeeded in doing this, they go on trying in the old, senseless way.

Living was struggling to do something impossible - to succeed, or die, knowing you had tried!

In life, the question is not if you will have problems, but how you are going to deal with your problems. If the possibility of failure were erased, what would you attempt to achieve? The essence of man is imperfection. Know that you're going to make mistakes. The fellow who never makes a mistake takes his orders from one who does. Wake up and realize this: Failure is simply a price we pay to achieve success. Achievers are given multiple reasons to believe they are failures. But in spite of that, they persevere. The average for entrepreneurs is 3.8 failures before they finally make it in business. When achievers fail, they see it as a momentary event, not a lifelong epidemic. Procrastination is too high a price to pay for fear of failure. To conquer fear, you have to feel the fear and take action anyway. Forget motivation. Just do it. Act your way into feeling, not wait for positive emotions to carry you forward. Recognize that you will spend much of your life making mistakes. If you can take action and keep making mistakes, you gain experience. Life is playing a poor hand well. The greatest battle you wage against failure occurs on the inside, not the outside. Why worry about things you can't control when you can keep yourself busy controlling the things that depend on you? Handicaps can only disable us if we let them. If you are continually experiencing trouble or facing obstacles, then you should check to make sure that you are not the problem. Be more concerned with what you can give rather than what you can get because giving truly is the highest level of living. Embrace adversity and make failure a regular part of your life. If you're not failing, you're probably not really moving forward. Everything in life brings risk. It's true that you risk failure if you try something bold because you might miss it. But you also risk failure if you stand still and don't try anything new. The less you venture out, the greater your risk of failure. Ironically the more you risk failure — and actually fail — the greater your chances of success. If you are succeeding in everything you do, then you're probably not pushing yourself hard enough. And that means you're not taking enough risks. You risk because you have something of value you want to achieve. The more you do, the more you fail. The more you fail, the more you learn. The more you learn, the better you get. Determining what went wrong in a situation has value. But taking that analysis another step and figuring out how to use it to your benefit is the real difference maker when it comes to failing forward. Don't let your learning lead to knowledge; let your learning lead to action. The last time you failed, did you stop trying because you failed, or did you fail because you stopped trying? Commitment makes you capable of failing forward until you reach your goals. Cutting corners is really a sign of impatience and poor self-discipline. Successful people have learned to do what does not come naturally. Nothing worth achieving comes easily. The only way to fail forward and achieve your dreams is to cultivate tenacity and persistence. Never say die. Never be satisfied. Be stubborn. Be persistent. Integrity is a must. Anything worth having is worth striving for with all your might. If we look long enough for what we want in life we are almost sure to find it. Success is in the journey, the continual process. And no matter how hard you work, you will not create the perfect plan or execute it without error. You will never get to the point that you no longer make mistakes, that you no longer fail. The next time you find yourself envying what successful people have achieved, recognize that they have probably gone through many negative experiences that you cannot see on the surface. Fail early, fail often, but always fail forward.

My scale has defined me for so long. The number it shows tells me whether I’m succeeding or failing, whether I’m trying hard enough or not, whether I’m good or bad. I know it’s unhealthy for anything to have that much authority over my self-worth, but no matter how hard I’ve tried to fight it, I have always felt reduced to the number on the scale—maybe because, in a way, it’s easier. Defining yourself is hard. Complicated. Messy. Letting the number on the scale do it for you is simple. Direct. Straightforward.

Since I started walking on the demonic path, I have never feared offending others. As long as I continue to get stronger, what is revenge? If ten people want revenge, I will kill ten; if a hundred people want revenge, I will kill a hundred. If the whole world wants revenge, I will exterminate the whole world! If someone succeeds in taking revenge against me, that will mean that I am not strong enough, that I did not try hard enough and that I neglected my cultivation; I deserve to die then!

Life is trying to kill us,” she says. Life, Malone thinks, is trying to kill everyone. And it always succeeds. Sometimes before you die.

My scale has defined me for so long. The number it shows tells me whether I’m succeeding or failing, whether I’m trying hard enough or not, whether I’m good or bad.

During wartime, experimental drugs were often tried on men. If a drug failed, the man died. But if a drug succeeded, it was used to save both women and men, but without women dying to develop it. Men were similarly used as guinea pigs in the development of emergency procedures, microwave ovens (a man was inadvertently “cooked” during the testing process7), and other advances that served both sexes. Later it was labeled sexism that physicians studied men more than women. No one labeled it sexism because men were used as guinea pigs more than women.

I had lived. And living meant that I had tried to kill myself and failed. It wasn’t even a possibility I had considered before now. I’d always known I couldn’t do anything right, but killing myself? I thought I’d at least be able to succeed with that.

There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's judgement, of what other people would say, of the law punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed on because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects or one's merits. Terror, terror, terror. Life was a reign of terror, in the shadow of the guillotine.

The odds were stacked in his enemy’s favour. But that was the way it should be. He would succeed or die trying.

Cancer, then, is quite literally trying to emulate a regenerating organ—or perhaps, more disturbingly, the regenerating organism. Its quest for immortality mirrors our own quest, a quest buried in our embryos and in the renewal of our organs. Someday, if a cancer succeeds, it will produce a far more perfect being than its host—imbued with both immortality and the drive to proliferate. One might argue that the leukemia cells growing in my laboratory derived from the woman who died three decades earlier have already achieved this form of “perfection.

In a tabletop game? Chance and probability. The higher your ability score, the better your chances. You roll a die to see if you succeed. For you, here and now?” She grinned. “Believe you can do it and try hard.

When a Truthsayer's gifted by the drug, she can look many places in her memory - in her body's memory. We look down so many avenues of the past... but only feminine avenues... Yet there's a place no Truthsayer can see. We are repelled by it, terrorized. It is said a man will come one day and find in the gift of the drug his inward eye. He will look where we cannot - into both feminine and masculine pasts... Many men have tried the drug... so many, but none has succeeded." "They tried and failed, all of them?" "They tried and died.

The thing I don't understand about the suicide person is the people who try to commit suicide, for some reason they don't die, and that's it. They stop trying. Why don't they just keep trying? What's changed? Is their life any better now? No. In fact. it's worse, because now they've found out here's one more thing you stink at. And that's why these people don't succeed in life to begin with. They give up too easy. I say, pills don't work? Try a rope. Car won't start in the garage? Get a tune-up. There's nothing more rewarding than reaching a goal you've set for yourself.

Life is that which can hold a purpose for three thousand years and never yield. The individual fails, but life succeeds. The individual is foolish, but life holds in its blood and seed the wisdom of generations. The individual dies, but life, tireless and undiscourageable, goes on, wondering, longing, planning, trying, mounting, longing.

Those who succeed big at anything all have the same attitude: You keep going until it happens or you die trying. Quitting is not an option.

A great many preachers die of style, that is, of trying to soar; when, if they would only consent to go afoot as their ideas do, they might succeed and live.

Cordelia had a bad sense of all control escaping with it. She leaned forward, lowering her voice. “Do you know why Vorrutyer died?” He couldn’t help it; he tilted toward her, drawn in. “No . . .” “He tried to hurt Aral through me. I found that . . . annoying. I wish you would cease trying to annoy me, Count Vordarian; I’m afraid you might succeed.” Her voice fell further, almost to a whisper. “You should fear it, too.” His

Then the voice - which identified itself as the prince of this world, the only being who really knows what happens on Earth - began to show him the people around him on the beach. The wonderful father who was busy packing things up and helping his children put on some warm clothes and who would love to have an affair with his secretary, but was terrified on his wife's response. His wife who would like to work and have her independence, but who was terrified of her husband's response. The children who behave themselves because they were terrified of being punished. The girl who was reading a book all on her own beneath the sunshade, pretending she didn't care, but inside was terrified of spending the rest of her life alone. The boy running around with a tennis racuqet , terrified of having to live up to his parents' expectations. The waiter serving tropical drinks to the rich customers and terrified that he could be sacket at any moment. The young girl who wanted to be a dance, but who was studying law instead because she was terrified of what the neighbours might say. The old man who didn't smoke or drink and said he felt much better for it, when in truth it was the terror of death what whispered in his ears like the wind. The married couple who ran by, splashing through the surf, with a smile on their face but with a terror in their hearts telling them that they would soon be old, boring and useless. The man with the suntan who swept up in his launch in front of everybody and waved and smiled, but was terrified because he could lose all his money from one moment to the next. The hotel owner, watching the whole idyllic scene from his office, trying to keep everyone happy and cheerful, urging his accountants to ever greater vigilance, and terrified because he knew that however honest he was government officials would still find mistakes in his accounts if they wanted to. There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behaviour, terror of God's punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of other people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed out because of one's defects, of not being pointed out because of one's merits, of not being noticed either for one's defects of one's merits.

Bull Bear died instantly. His death was an unenviable example and an awful warning. And though it was generally felt that he had improved the world by taking leave of it, after the gun smoke cleared the Oglala elders once again found themselves trying to maintain a fragile peace between the Bad Faces and Kiyuska. In the end the fact that the Kiyuska remained the more numerous tribe swung the selection, and the council elected Bull Bear’s son, who was also named Bull Bear but now took the name Whirlwind, to succeed his father as Head Man.

Can you remember, Acte...how much easier our belief in Nero made life for us in the old days? And can you remember the paralysis, the numbness that seized the whole world when Nero died? Didn't you feel as if the world had grown bare and colorless all of a sudden? Those people on the Palatine have tried to steal our Nero from us, from you and me. Isn't splendid to think that we can show them they haven't succeeded? They have smashed his statues into splinters, erased his name from all the inscriptions, they even replaced his head on that huge statue in Rome with the peasant head of old Vespasian. Isn't it fine to teach them that all that hasn't been of the slightest use? Granted that they have been successful for a few years. For a few years they have actually managed to banish all imagination from the world, all enthusiasm, extravagance, everything that makes life worth living. But now, with our Nero, all these things are back again.

There was terror in each and every one of the people on that beautiful beach and on that breathtakingly beautiful evening. Terror of being alone, terror of the darkness filling their imaginations with devils, terror of doing anything not in the manuals of good behavior, terror of God’s judgment, of what other people would say, of the law punishing any mistake, terror of trying and failing, terror of succeeding and having to live with the envy of o ther people, terror of loving and being rejected, terror of asking for a rise in salary, of accepting an invitation, of going somewhere new, of not being able to speak a foreign language, of not making the right impression, of growing old, of dying, of being pointed on because of one’s defects, of not being pointed out because of one’s merits, of not being noticed either for one’s defects or one’s merits. Terror, terror, terror. Life was a reign of terror, in the shadow of the guillotine. (the devil’s words)

American Indians share a magnificent history — rich in its astounding diversity, its integrity, its spirituality, its ongoing unique culture and dynamic tradition. It's also rich, I'm saddened to say, in tragedy, deceit, and genocide. Our sovereignty, our nationhood, our very identity — along with our sacred lands — have been stolen from us in one of the great thefts of human history. And I am referring not just to the thefts of previous centuries but to the great thefts that are still being perpetrated upon us today, at this very moment. Our human rights as indigenous peoples are being violated every day of our lives — and by the very same people who loudly and sanctimoniously proclaim to other nations the moral necessity of such rights. Over the centuries our sacred lands have been repeatedly and routinely stolen from us by the governments and peoples of the United States and Canada. They callously pushed us onto remote reservations on what they thought was worthless wasteland, trying to sweep us under the rug of history. But today, that so-called wasteland has surprisingly become enormously valuable as the relentless technology of white society continues its determined assault on Mother Earth. White society would now like to terminate us as peoples and push us off our reservations so they can steal our remaining mineral and oil resources. It's nothing new for them to steal from nonwhite peoples. When the oppressors succeed with their illegal thefts and depredations, it's called colonialism. When their efforts to colonize indigenous peoples are met with resistance or anything but abject surrender, it's called war. When the colonized peoples attempt to resist their oppression and defend themselves, we're called criminals. I write this book to bring about a greater understanding of what being an Indian means, of who we are as human beings. We're not quaint curiosities or stereotypical figures in a movie, but ordinary — and, yes, at times, extraordinary — human beings. Just like you. We feel. We bleed. We are born. We die. We aren't stuffed dummies in front of a souvenir shop; we aren't sports mascots for teams like the Redskins or the Indians or the Braves or a thousand others who steal and distort and ridicule our likeness. Imagine if they called their teams the Washington Whiteskins or the Washington Blackskins! Then you'd see a protest! With all else that's been taken from us, we ask that you leave us our name, our self-respect, our sense of belonging to the great human family of which we are all part. Our voice, our collective voice, our eagle's cry, is just beginning to be heard. We call out to all of humanity. Hear us!

It's true that in her life she had seen many things through to their ultimate consequences, but only unimportant things. She was intransigent about the easy things, as if trying to prove to herself how strong and indifferent she was, when in fact she was just a fragile woman who had never been an outstanding student, never excelled at school sports, and had never succeeded in keeping the peace at home. She had overcome her minor defects only to be defeated by matters of fundamental importance.

on what warrant is it proposed that all this massive dying-out and occasional vast life-explosion (as in the Cambrian period) also had as its sole object the presence of ourselves? And isn’t it odd that religion, which continually enjoins an almost masochistic modesty upon us in the face of god, should encourage such an extreme and impossible form of self-centeredness and self-regard? By trying to adjust to the findings that it once tried so viciously to ban and repress, religion has only succeeded in restating the same questions that undermined it in earlier epochs. What kind of designer or creator is so wasteful and capricious and approximate? What kind of designer or creator is so cruel and indifferent? And—most of all—what kind of designer or creator only chooses to “reveal” himself to semi-stupefied peasants in desert regions? I have met some highly intelligent believers, but history has no record of any human being who was remotely qualified to say that he knew or understood the mind of god. Yet this is precisely the qualification which the godly must claim—so modestly and so humbly—to possess. It is time to withdraw our “respect” from such fantastic claims, all of them aimed at the exertion of power over other humans in the real and material world.

When I was back in my room, I sat on the edge of my bed and stared at the floor. I took my head in my hands and softly began to weep. I tried to determine the cause for my breakdown… (but) I came to realize that my sadness was caused by my own personal angst. I had come to comprehend my own personal story in a more complete sense. I had a painful childhood, however privileged, and was now actively seeking for those things within myself that would break me away from the bonds of childhood and define me as a man. I was set on living my own life as my own man, not defined by the lives of my parents. And whether I succeeded or not, in the end I would die.

That drawer was full of photographs of her. She showed me any number, old and recent. "All dead," I told her. She turned her head and glanced at me quickly: "Dead?" "Yes, for all they appear to be alive." "Even this one with the smile?" "Yes. And this pensive one: and the one with the eyes drooped." "But how can they be dead, if I here am alive?" "Ah, you, yes; because you do not see yourself now. But when you are in front of a mirror, the moment you look at yourself again, you are no longer alive." "And why not?" "Because, in order to behold yourself, you must for a moment halt life within you. Excuse me, but seeing that you go to the photographer's so often—when the photographer, in front of you with his camera, tells you to be sure not to move, you must have noticed—life is suspended in you—and you feel that such suspension cannot last more than a second—it is like turning into a statue—For life is constant motion, and one can never really see one's self." "You mean to say that I, while living, have never seen myself?" "Never; not as I can see you. But I see a likeness of you that is mine and mine alone; it is assuredly not yours. You, while living, have possibly been able to catch no more than a bare glimpse of your own in some snapshot or other that has been made of you; and it has come as an unpleasant surprise; it may even have pained you to recognize yourself, in helter-skelter motion like that." "That's true." "For you can only know yourself when you strike an attitude: a statue: not alive. When one is alive, one lives and does not see himself. To know one's self is to die. The reason you spend so much time looking at yourself in that mirror, in all mirrors, is that you are not alive; you do not know how to live, you cannot or you do not want to live. You want too much to know yourself; and meanwhile, you are not living." "Why, nothing of the sort! I never can succeed in keeping still a moment." "But you want to see yourself always. In every act of your life. It is as if you had before you always the likeness of yourself, in every action, in every gesture. It is from this that your intolerance comes. You do not want the feeling in you to be blind. You compel it to open its eyes and look at itself in a mirror which you are forever holding up in front of it. And feeling, the moment it sees itself, turns ice within you. You cannot go on living before a mirror. One's aim should be never to see one's self. For the reason that, however much you may try, you can never know yourself as others see you. And of what use is it, then, to know one's self for one's self's sake? You may even come to the point where you will no longer be able to understand why you must have that likeness which the mirror gives you back.

A story is told about David as a young boy in King Saul’s court. He asked permission to play on a beautiful harp that was sitting unused in the throne room. King Saul said: “It’s useless. I have been cheated. I paid a great deal for that harp because it was spoken of highly. But the best harpists have tried it, and it was painful to hear the ugly sounds it produced. It’s the worst harp that you could imagine.” David persisted; and because the king loved him greatly, he granted David permission to play it. The music was so beautiful that all the court wept. They had been moved to the depths of their hearts. “How is it,” demanded King Saul, “that so many tried to play this harp, and only you succeeded?” David replied, “All the others tried to play their own songs, and the harp refused to yield to their wishes. I played to the harp its own song. You saw its joy when I reminded it of the days when it was a young tree in the forest. I told it about sunbeams playing in its branches, about chirping birds and about lovers embracing each other in its shadow. The harp was glad to remember those days. “I told the story of the evil men who came and cut down the innocent tree. It was a sad day. Its life as a tree had finished. However, I told the harp that death cannot triumph over life. The tree has died as a tree, but its wood has become a harp, which can sing forever the glories of the eternal God. And the harp, which had wept when I told about her death, now rejoiced.

Let me hear from you soon, if you are not angry. I have been reading the Bridgewater treatise, and am now trying to understand Prout upon Chemistry. I shall be worth something at last, shall I not? Who knows but what I may die a glorious death under the pons asinorum after all? Prout (if I succeed in understanding him) does not hold that matter is infinitely divisible; and so I suppose the seeds of matter — the ultimate molecules — are a kind of tertium quid between matter and spirit. Certainly I can’t believe that any kind of matter, primal or ultimate, can be indivisible, which it must according to his view. Chalmers’s treatise is, as to eloquence, surpassingly beautiful; as to matter, I could not walk with him all the way, although I longed to do it, for he walked on flowers, and under shade— ‘no tree on which a fine bird did not sit.

Oh, good. I was worried you’d taken ill.” “Why?” Elizabeth asked as she took a sip of the chocolate. It was cold as ice! “Because I couldn’t wake-“ “What time is it?” Elizabeth cried. “Nearly eleven.” “Eleven! But I told you to wake me at eight! How could you let me oversleep this way?” she said, her sleep-drugged mind already groping wildly for a solution. She could dress quickly and catch up with everyone. Or… “I did try,” Berta exclaimed, hurt by the uncharacteristic sharpness in Elizabeth’s tone, “but you didn’t want to wake up.” “I never want to awaken, Berta, you know that!” “But you were worse this morning than normal. You said your head ached.” “I always say things like that. I don’t know what I’m saying when I’m asleep. I’ll say anything to bargain for a few minutes’ more sleep. You’ve known that for years, and you always shake me awake anyway.” “But you said,” Berta persisted, tugging unhappily a her apron, “that since it rained so much last night you were sure the trip to the village wouldn’t take place, so you didn’t have to arise at all.” “Berta, for heaven’s sake!” Elizabeth cried, throwing off the covers and jumping out of bed with more energy than she’d ever shown after such a short period of wakefulness. “I’ve told you I’m dying of diphtheria to make you go away, and that didn’t succeed!” “Well,” Berta shot back, marching over to the bell pull and ringing for a bath to be brought up, “when you told me that, your face wasn’t pale and your head didn’t feel hot to my touch. And you hadn’t dragged yourself into bed as if you could hardly stand when it was half past one in the morning!” Contrite, Elizabeth slumped down in the bed. “It’s not your fault that I sleep like a hibernating bear. And besides, if they didn’t go to the village, it makes no difference at all that I overslept.” She was trying to resign herself to the notion of spending the day in the house with a man who could look at her across a roomful of diners and make her heart leap when Berta said, “They did go to the village. Last night’s storm was more noise and threat than rain.” Closing her eyes for a brief moment, Elizabeth emitted a long sigh. It was already eleven, which meant Ian had already begun his useless vigil at the cottage.

I have known fantaisistes in whom phantasy was as it were organic and who died of it. I felt in them a kind of mild madness very dangerous both for themselves and for their friends. Despite the respect which all existence that does not spare itself inspires in us, none the less they fill us with uneasiness. For these fantaisistes are usually mythomaniacs, and sometimes their aim is to hold not our attention but our hearts. If they succeed in this, it means that they are neither frivolous nor given to phantasy, but that they appear so because of their clumsiness in convincing us, from a modesty of spirit which impels them to try to appear exceptional, from a desire to enter into our scheme of things from their remorse at having thought themselves indiscreet. This remorse inveigles them into flights, into total eclipses, into punishments which they inflict upon themselves and of which I could quote appalling instances. The world in which they live makes contact with them very difficult for us, since the least word, the least gesture on our part (and which we thought of no significance) sets in motion in them incredible deviations which may lead them even to suicide. One must therefore shun them from the beginning, however much they may beguile us in a world where fire is rare and never fails to attract us.

Do you know what a humanist is? My parents and grandparents were humanists, what used to be called Free Thinkers. So as a humanist I am honoring my ancestors, which the Bible says is a good thing to do. We humanists try to behave as decently, fairly, and as honorably as we can without any expectation of rewards or punishments in an afterlife. My brother and sister didn't think there was one, my parents and grandparents didn't think there was one. It was enough that they were alive. We humanists serve as best we can the only abstraction with which we have any real familiarity, which is our community. I am, incidentally, Honorary President of the American Humanist Association, having succeeded the late, great science fiction writer Isaac Asimov in that totally functionless capacity. We had a memorial service for Isaac a few years back, and I spoke and said at one point, "Isaac is up in heaven now." It was the funniest thing I could have said to an audience of humanists. I rolled them in the aisles. It was several minutes before order could be restored. And if I should ever die, God forbid, I hope you will say, "Kurt is up in heaven now." That's my favorite joke. How do humanists feel about Jesus? I say of Jesus, as all humanists do, "If what he said is good, and so much of it is absolutely beautiful, what does it matter if he was God or not?" But if Christ hadn't delivered the Sermon on the Mount, with its message of mercy and pity, I wouldn't want to be a human being. I'd just as soon be a rattlesnake.

Christ was an Aryan, and St. Paul used his doctrine to mobilise the criminal underworld and thus organise a proto-Bolshevism. This intrusion upon the world marks the end of a long reign, that of the clear Graeco-Latin genius. What is this God who takes pleasure only in seeing men grovel before Him? Try to picture to yourselves the meaning of the following, quite simple story. God creates the conditions for sin. Later on He succeeds, with the help of the Devil, in causing man to sin. Then He employs a virgin to bring into the world a son who, by His death, will redeem humanity! I can imagine people being enthusiastic about the paradise of Mahomet, but as for the insipid paradise of the Christians ! In your lifetime, you used to hear the music of Richard Wagner. After your death, it will be nothing but hallelujahs, the waving of palms, children of an age for the feeding-bottle, and hoary old men. The man of the isles pays homage to the forces of nature. But Christianity is an invention of sick brains : one could imagine nothing more senseless, nor any more indecent way of turning the idea of the Godhead into a mockery. A negro with his tabus is crushingly superior to the human being who seriously believes in Transubstantiation. I begin to lose all respect for humanity when I think that some people on our side, Ministers or generals, are capable of believing that we cannot triumph without the blessing of the Church. Such a notion is excusable in little children who have learnt nothing else. For thirty years the Germans tore each other to pieces simply in order to know whether or not they should take Communion in both kinds. There's nothing lower than religious notions like that. From that point of view, one can envy the Japanese. They have a religion which is very simple and brings them into contact with nature. They've succeeded even in taking Christianity and turning it into a religion that's less shocking to the intellect. By what would you have me replace the Christians' picture of the Beyond? What comes naturally to mankind is the sense of eternity and that sense is at the bottom of every man. The soul and the mind migrate, just as the body returns to nature. Thus life is eternally reborn from life. As for the "why?" of all that, I feel no need to rack my brains on the subject. The soul is unplumbable. If there is a God, at the same time as He gives man life He gives him intelligence. By regulating my life according to the understanding that is granted me, I may be mistaken, but I act in good faith. The concrete image of the Beyond that religion forces on me does not stand up to examination. Think of those who look down from on high upon what happens on earth: what a martyrdom for them, to see human beings indefatigably repeating the same gestures, and inevitably the same errors ! In my view, H. S. Chamberlain was mistaken in regarding Christianity as a reality upon the spiritual level. Man judges everything in relation to himself. What is bigger than himself is big, what is smaller is small. Only one thing is certain, that one is part of the spectacle. Everyone finds his own rôle. Joy exists for everybody. I dream of a state of affairs in which every man would know that he lives and dies for the preservation of the species. It's our duty to encourage that idea : let the man who distinguishes himself in the service of the species be thought worthy of the highest honours.

Lady Thornton,” Sutherland said in an awful, silky voice that made Elizabeth shake inside, “does the word ‘perjury’ have any meaning to you?” “I believe,” Elizabeth said, “it means to tell a lie in a place like this.” “Do you know how the Crown punishes perjurers? They are sentenced to gaol, and they live their lives in a dark, dank cell. Would you want that to happen to you?” “It certainly doesn’t sound very agreeable,” Elizabeth said. “Would I be able to take my jewels and gowns?” Shouts of laughter shook the chandeliers that hung from the vaulted ceilings. “No, you would not!” “Then I’m certainly happy I haven’t lied.” Sutherland was no longer certain whether he’d been duped, but he sensed that he’d lost his effort to make Elizabeth sound like a clever, scheming adulteress or a terrified, intimidated wife. The bizarre story of her flight with her brother had now taken on a certain absurd credibility, and he realized it with a sinking heart and a furious glower. “Madam, would you perjure yourself to protect that man?” His arm swung toward Ian, and Elizabeth’s gaze followed helplessly. Her heart froze with terror when she saw that, if anything, Ian looked more bored, more coldly remote and unmoved than he had before. “I asked you,” Sutherland boomed, “if you would perjure yourself to save that man from going to the gallows next month.” Elizabeth would have died to save him. Tearing her gaze from Ian’s terrifying face, she pinned a blank smile on her face. “Next month? What a disagreeable thing to suggest! Why, next month is-is Lady Northam’s ball, and Kensington very specifically promised that we would go”-thunderous guffaws exploded, rocking the rafters, drowning out Elizabeth’s last words-“and that I could have a new fur!!” Elizabeth waited, sensing that she had succeeded, not because her performance had been so convincing, but because many of the lords and wives who never thought beyond the next gown or ball or fur, and so she seemed entirely believable to them. “No further questions!” Sutherland rapped out, casting a contemptuous glance over her. Peterson Delham slowly arose, and though his expression was carefully blank, even bemused, Elizabeth sensed rather than saw that he was silently applauding her. “Lady Thornton,” he said in formal tones, “is there anything else you have to say to this court?” She realized that he wanted her to say something else, and in her state of relieved exhaustion Elizabeth couldn’t think what it was. She said the only thing she could think of, and she knew soon after she began speaking that he was pleased. “Yes, my lord. I wish to say how very sorry I am for the bother Bobby and I have caused everyone. I was wrong to believe him and to dash off without a word to anyone. And it was wrong of him to remain so angry with my husband all this time over what was, after all, rather an act of kindness on his part.” She sensed that she was going too far, sounding too sensible, and she hastily added, “If Kensington had had Bobby tossed into gaol for trying to shoot him, I daresay Bobby would have found it nearly as disagreeable a place as I. He is,” she confided, “a very fastidious person!” “Lady Thornton!” the Lord Chancellor said when the fresh waves of laughter had diminished to ripples. “You may step down.” At the scathing tone in his voice, Elizabeth dared a look in his direction, and then she almost missed her step when she saw the furious scorn on his face. The other lords might think her an incorrigible henwit, but the Lord Chancellor looked as if he would personally have enjoyed throttling her.

You who’re depraved enough to believe that you could adjust yourself to a mystic’s dictatorship and could please him by obeying his orders—there is no way to please him; when you obey, he will reverse his orders; he seeks obedience for the sake of obedience and destruction for the sake of destruction. You who are craven enough to believe that you can make terms with a mystic by giving in to his extortions—there is no way to buy him off, the bribe he wants is your life, as slowly or as fast as you are willing to give it up—and the monster he seeks to bribe is the hidden blank-out in his mind, which drives him to kill in order not to learn that the death he desires is his own. “You who are innocent enough to believe that the forces let loose in your world today are moved by greed for material plunder—the mystics’ scramble for spoils is only a screen to conceal from their mind the nature of their motive. Wealth is a means of human life, and they clamor for wealth in imitation of living beings, to pretend to themselves that they desire to live. But their swinish indulgence in plundered luxury is not enjoyment, it is escape. They do not want to own your fortune, they want you to lose it; they do not want to succeed, they want you to fail; they do not want to live, they want you to die; they desire nothing, they hate existence, and they keep running, each trying not to learn that the object of his hatred is himself. “You who’ve never grasped the nature of evil, you who describe them as ‘misguided idealists’—may the God you invented forgive you!—they are the essence of evil, they, those anti-living objects who seek, by devouring the world, to fill the selfless zero of their soul. It is not your wealth that they’re after. Theirs is a conspiracy against the mind, which means: against life and man.

Society makes a peculiar offer to its citizenry: we have a job, if you want it. Here it is. You must stand between the predators and the innocents of the world and hold the line with your blood. Pay is modest—and rendered grudgingly. You will labor across hours, long and ungodly, that will test the limits of exhaustion and tedium. Family will suffer your absence. You will miss many meaningful moments. You will find yourself shipped to places far away, forbidding, forgotten or assigned to patrol streets savaged by violence, poverty, madness. Your presence will not be welcomed. You will see tragedy, hopelessness and evil at depths that will rend your soul. You will be expected somehow, some way, to keep yourself whole as you drown in these so that you may confront them again the next day. You will be called filthy names. In the course of your duties, you will be attacked, targeted, challenged. Some will try to kill you. They may succeed. The antipathy of the press and the animosity of the public will flank you without end until your final tour of duty. Your every action, every decision, every remark will be the subject of unremitting—and unforgiving—scrutiny. Politicians will exploit you—for good and ill—and sacrifice you to expediency once the exploitation is done. Your mistakes, though honest, will never be forgiven—ever. You will save many but the one you lose will haunt you until your dying day. You will form bonds of brotherhood with your comrades, wordless in their abiding depth, forged in the rough bravery that circumstance compels. You will bury many of those brothers. You will begin each day knowing that you may never see another. This is the job that society offers its citizenry. Do you want it? For most, the answer is an obvious one: no. But for a few, the answer is just as obvious: yes. This is for the few who answer yes.

Then one night he brought home a beautiful red-haired woman and took her into our bed with me. She was a high-class call girl employed by the well-known Madame Claude. It never occurred to me to object. I took my cues from him and threw myself into the threesome with the skill and enthusiasm of the actress that I am. If this was what he wanted, this was what I would give him—in spades. As feminist poet Robin Morgan wrote in Saturday’s Child on the subject of threesomes, “If I was facing the avant-garde version of keeping up with the Joneses, by god I’d show ’em.” Sometimes there were three of us, sometimes more. Sometimes it was even I who did the soliciting. So adept was I at burying my real feelings and compartmentalizing myself that I eventually had myself convinced I enjoyed it. I’ll tell you what I did enjoy: the mornings after, when Vadim was gone and the woman and I would linger over our coffee and talk. For me it was a way to bring some humanity to the relationship, an antidote to objectification. I would ask her about herself, trying to understand her history and why she had agreed to share our bed (questions I never asked myself!) and, in the case of the call girls, what had brought her to make those choices. I was shocked by the cruelty and abuse many had suffered, saw how abuse had made them feel that sex was the only commodity they had to offer. But many were smart and could have succeeded in other careers. The hours spent with those women informed my later Oscar-winning performance of the call girl Bree Daniel in Klute. Many of those women have since died from drug overdose or suicide. A few went on to marry high-level corporate leaders; some married into nobility. One, who remains a friend, recently told me that Vadim was jealous of her friendship with me, that he had said to her once, “You think Jane’s smart, but she’s not, she’s dumb.” Vadim often felt a need to denigrate my intelligence, as if it would take up his space. I would think that a man would want people to know he was married to a smart woman—unless he was insecure about his own intelligence. Or unless he didn’t really love her.

Archer arrived early the next morning. Grey was still asleep on the sofa in his study when he heard tapping on the window. He opened his eyes and immediately regretted it as the sharp light of day pierced his brain. Squinting, he tried to focus on his brother, since he already knew who his visitor was. Only one person ever announced himself so annoyingly. “Open the bloody window, Grey!” Grumbling, Grey slowly rose into a full sitting position. His back and neck were stiff and his head felt as though someone had kicked it repeatedly from all sides. And his mouth! Christ, he didn’t want to even think about what might have died inside it. He staggered to the window, unlatched it and swung it open. “What the hell do you want?” Wide-eyed, Archer made a tsking noise. “Is that any way to greet your favorite brother?” “You’re not my favorite,” Grey scowled. Unaffected, Archer easily adapted. “Is that any way to greet your second-favorite brother?” Grey grinned, he couldn’t help it. Archer had always had a knack for making him smile, just as he had a knack for pissing him off as well. “I’m hung over and feel like shite. What do you want?” “You look like shite. What’s this I hear about you making an appearance at Saint’s Row last night?” “Rose tell you that?” “She did. I’m surprised you took such a risk just to see her.” Grey thought of her in that teal gown, the lights illuminating the luster of her skin. “It was worth it.” “Worth it, eh? So worth it you immediately came home and got sloshed.” “Something like that. And then Rose came home and I got even more sloshed.” Archer’s expression turned to concern as he leaned against the window frame. “What happened?” Grey shrugged. He’d already revealed more than he’d wanted. “Suffice it to say she now knows what kind of man I am.” His brother snorted. “That girl has always known exactly what kind of man you are.” The words were plain enough, but there was a cryptic edge to them that had Grey puzzled. “What the hell does that mean?” Arch shook his head. “Come to the stables with me. I want to show you something.” He looked down at himself. He was wearing the same clothes he’d worn last night and he was wrinkled beyond hope. Not to mention that he smelled like a distillery-an unwashed one at that. And his mask was up in his room. What if someone happened by and saw him… He wasn’t a coward. He just didn’t wish to be seen looking less than his best. An oath punctuated the early morning air. Grey was grabbed by the front of the shirt and yanked-hard. His only course of action was to brace one booted foot on the bottom sill to keep from falling. Of course, that action only succeeded in making it easier for Archer to haul him completely out onto the lawn. He landed hard on both feet, the impact going straight to his ready-to-implode skull. “What the hell?” Fist cocked, Grey punched his brother in the shoulder. “Jesus, man! What are you about?” Archer punched him back. It hurt, and oddly enough it seemed to wake him up-clear the fog and some of the pressure surrounding his brain. “I’m trying to help you, you bugger.” “To do what?” Grey demanded. “Die?

He also explained Operation Trojan, where Mossad relayed disinformation to be received by the US and Britain. They planted the Trojan, a communication device, deep inside the enemy territory. The device would rebroadcast prerecorded digital transmissions, which would be able to be picked up by Americans and the British. On the night of February 17th, two Israeli missile boats headed through the Mediterranean, letting four submarines and two speedboats disembark just outside the territorial waters of Libya. The submarines headed for shore and the agents headed inland with the Trojan device. They were picked up by a Mossad combatant who was already there, then they headed to the city, where they went to an apartment building less than three blocks away from the Bab al Azizia barracks known to house Qadhafi’s headquarters. They brought the device to the top floor of the building, activated it, then headed back to the beach. The combatant monitored the unit in the apartment for the next few weeks. The Trojan broadcasted messages during heavy communication traffic hours. They appeared as long series of terrorist orders to Libyan embassies around the world. The Americans began to perceive the Libyans as active sponsors of terrorism, while the French and Spanish were suspicious. The Mossad used America’s promise to retaliate against support for terrorism, to manipulate them into the ploy. Their intention was to get a country with better weapons to attack Libya. They succeeded. On April 14th, 1986, one hundred and sixty American aircrafts dropped over sixty tons of bombs on Libya. A deal for the release of American hostages in Lebanon was cut, forty Libyan civilians died, and an American pilot and his weapons officer died. For the Mossad, this mission was incredibly successful. However, it doesn’t highlight the intelligence agency in the same ways as other stories of operations. It showed deceit toward the Americans, who they would normally try to cooperate with. It “by ingenious sleight of hand, had prodded the United States to do what was right.” It showed the world what side the US was on in the Arab-Israeli conflict.

You’re terrified that my father will hear that you’ve taken me prisoner. No Spartan woman marries a coward!” “Watch your tongue,” Theseus growled, his hands clenched. If he hit me, I’d hit him back, no matter how bad a beating I got for it. I would not surrender. “Or what? Will you kill me? Go ahead and try. If you succeed, you lose what you really want to gain from this marriage. If I die, I take the Spartan crown with me into Hades’ kingdom. Better that than let you get your filthy hands on it!” He took a step forward. I held my ground, shifting my weight just a bit and grabbing hold of my skirt. I’d changed my mind. If he gave the slightest sign that he intended to strike me, I wouldn’t wait for the blow to land. I’d jerk up the hem of my gown and kick him so hard that--! Suddenly the hall rang with Theseus’s laughter. He held his sides, threw back his head, and brayed. “Ah, Lady Helen, the gods have been more than good to you. The three Graces gave you a face to outshine the sun, then filled your lovely mouth with these bursts of comical nonsense. We should be grateful to them. It’s all that keeps us poor mortal men from mistaking you for a goddess.” He turned his back on me and returned to his throne. From there he proclaimed, “As a reward for amusing me so well, I’m going to give the lady Helen her own lodging in the palace and her very own attendant to be responsible for her every wish, her every whim, and above all, her every movement. Now who deserves such a prize?” His eyes closed and a mean smile twisted his lips. “Telys.

In their beaver-like work to enforce the Reich's emigration policies on the Jewish community, the SS had hitherto tried hard to keep a low profile, and to avoid any kind of spectacular outrage to international opinion. Göring thus found himself on the side of the SS, in alliance against the radical Goebbels, and on January 24 he formally instructed the ministry of the interior to set up a central emigration office under Heydrich to regulate and organize the deportation of the Jews. Hitler's personal part in this anti-Jewish programme was one of passive observation. Talking with Colonel Jósef Beck, the Polish foreign minister, on January 5 he rather speciously regretted that the western powers had not entertained Germany's colonial demands: ‘If they had, I might have helped solve the Jewish problem by making a territory available in Africa for resettlement of not only the German but the Polish Jews as well.’ On the twenty-first, he uttered to the Czech foreign minister Chvalkovský these ominous words: ‘The Jews here are going to be destroyed.’ The Czech replied sympathetically, and Hitler continued: ‘Help can only come from the others, like Britain and the United States, who have unlimited areas that they could make available for the Jews.’ And in a major speech to the Reichstag on January 30, 1939, Hitler uttered an unmistakable threat to any Jews who did choose to remain behind in his Germany: I have very often been a prophet in my lifetime and I have usually been laughed at for it. During my struggle for power, it was primarily the Jewish people who just laughed when they heard me prophesy that one day I would become head of state and thereby assume the leadership of the entire people, and that I would then among other things subject the Jewish problem to a solution. I expect that the howls of laughter that rose then from the throats of German Jewry have by now died to a croak. Today I'm going to turn prophet yet again: if international finance Jewry inside and outside Europe should succeed once more in plunging our peoples into a world war, then the outcome will not be a Bolshevization of the world and therewith the victory of Jewry, but the destruction of the Jewish race in Europe!

The skeptics had been there all along, since before the shooting started. During World War II, Franklin Roosevelt was their champion, and it’s not fanciful to believe that had he lived beyond 1945, FDR would have tried to keep France from forcibly reclaiming control of Indochina, and might well have succeeded, thereby changing the flow of history. But Roosevelt died, and soon thereafter patterns of thought were laid down that would drive U.S. policy for the next twenty years. American leaders in this era always had real choices about which way to go in the anti–Ho Chi Minh struggle, choices evident not only in retrospect but also at the time, yet the policy always moved in the direction of deeper U.S. involvement. Successive administrations could have shifted course, but they never did. Hence the danger in focusing exclusively on contingency: It can blind us to the continuities that permeate the entire American experience in Vietnam. And hence the vital importance, if we are to understand the U.S. war, of reckoning seriously with the earlier era.

most of us invest a lot of energy, one way or another, in trying to avoid fully experiencing the reality in which we find ourselves. We don’t want to feel the anxiety that might arise if we were to ask ourselves whether we’re on the right path, or what ideas about ourselves it could be time to give up. We don’t want to risk getting hurt in relationships or failing professionally; we don’t want to accept that we might never succeed in pleasing our parents or in changing certain things we don’t like about ourselves—and we certainly don’t want to get sick and die.

Living was struggling to do something impossible—to succeed, or die, knowing you had tried!

asked them not to. It was the one condition I made when I left you with them. I made them swear they’d never reveal your origin. They gave me their word as Norriel. And they kept it.” “But why? I don’t understand.” “Because your life was in great danger. The best way to save you was to keep your origin and whereabouts a secret. Nobody was to know where you were or else you’d die; there was a latent risk we couldn’t ignore. And Mirta and Ulis kept their word, and with it they saved your life. For the next eighteen years you were in no danger, since nobody knew where you were hidden. I visited your parents secretly on several occasions, making sure it was a time when you were not there. Their happiness at having you could not have been greater. Your parents were very proud of you, Komir, and they loved you more than their own lives. I know because they told me so. That you must know.” Komir’s eyes moistened. “If you knew I was in danger, if you brought me to my parents fleeing from danger, then you know who was after me. Not only that, you know who was trying to kill me, and so you know who killed my parents. Who, Haradin?” The Mage bowed his head. “I don’t have the answer you want, Komir.” “Yes you do, Haradin, I know you do! Tell me!” Komir insisted. “I never succeeded in finding out who wanted you dead. What I can tell you is that the assassins I fought were from somewhere very distant, from another continent, if my guess is correct. Hence I guess that their master, the one who ordered your death, must also have been. The assassins I defeated to save your life had slanted eyes. They belong to no known race of Tremia, and that I can tell you for sure as I’ve traveled the whole continent in

as Booker T. Washington said, “I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles he has overcome while trying to succeed.

Because I asked them not to. It was the one condition I made when I left you with them. I made them swear they’d never reveal your origin. They gave me their word as Norriel. And they kept it.” “But why? I don’t understand.” “Because your life was in great danger. The best way to save you was to keep your origin and whereabouts a secret. Nobody was to know where you were or else you’d die; there was a latent risk we couldn’t ignore. And Mirta and Ulis kept their word, and with it they saved your life. For the next eighteen years you were in no danger, since nobody knew where you were hidden. I visited your parents secretly on several occasions, making sure it was a time when you were not there. Their happiness at having you could not have been greater. Your parents were very proud of you, Komir, and they loved you more than their own lives. I know because they told me so. That you must know.” Komir’s eyes moistened. “If you knew I was in danger, if you brought me to my parents fleeing from danger, then you know who was after me. Not only that, you know who was trying to kill me, and so you know who killed my parents. Who, Haradin?” The Mage bowed his head. “I don’t have the answer you want, Komir.” “Yes you do, Haradin, I know you do! Tell me!” Komir insisted. “I never succeeded in finding out who wanted you dead. What I can tell you is that the assassins I fought were from somewhere very distant, from another continent, if my guess is correct. Hence I guess that their master, the one who ordered your death, must also have been. The assassins I defeated to save your life had slanted eyes. They belong to no known race of Tremia, and that I can tell you for sure as I’ve traveled the whole continent in

Key Apache Warriors Cochise—one of the great Chiricahua (Chokonen) chiefs. Born c. 1805. No known pictures exist but he was said to be very tall and imposing, over six feet and very muscular. Son-in-law to Mangas Coloradas. Died in 1874, probably from stomach cancer. Chihuahua—chief of the Warm Springs band (Red Paint people) of the Chiricahua. Fought alongside Geronimo in the resistance. Died in 1901. Fun—probably a cousin to Geronimo and among his best, most trusted warriors. Fun committed suicide in captivity in 1892, after becoming jealous over his young wife, whom he also shot. Only slightly wounded, she recovered. Juh—pronounced “Whoa,” “Ho,” or sometimes “Who.” Chief of the Nedhni band of the Apache, he married Ishton, Geronimo’s “favorite” sister. Juh and Geronimo were lifelong friends and battle brothers. Juh died in 1883. Loco—chief of the Warm Springs band. Born in 1823, the same year as Geronimo. Once was mauled by a bear and killed it single-handedly with a knife, but his face was clawed and his left eye was blinded and disfigured. Known as the “Apache Peacemaker,” he preferred peace to war and tried to live under reservation rules. Died as a prisoner of war from “causes unknown” in 1905, at age eighty-two. Lozen—warrior woman and Chief Victorio’s sister. She was a medicine woman and frequent messenger for Geronimo. She fought alongside Geronimo in his long resistance. Mangas Coloradas—Born in 1790, he was the most noted chief of the Bedonkohe Apache. A massive man for his era, at 6'6” and 250 pounds, he was Geronimo’s central mentor and influence. He was betrayed and murdered by the U.S. military in 1863. Geronimo called his murder “the greatest wrong ever done to the Indians.” Mangas—son of the great chief Mangas Coloradas, but did not succeed his father as chief because of his youth and lack of leadership. Died as a prisoner of war in 1901. Naiche—Cochise’s youngest son. Succeeded older brother Taza after he died, becoming the last chief of the free Chiricahua Apache. Nana—brother-in-law to Geronimo and chief of the Warm Springs band. Sometimes referred to as “Old Nana.” Died as a prisoner of war in 1896. Victorio—chief of the Warm Springs band. Noted and courageous leader and a brilliant military strategist. Brother and mentor to warrior woman Lozen. Slain by Mexicans in the massacre of Tres Castillos in 1880.

You know the magazine I work for: all we’re trying to do is create an artificial mankind, a frivolous one that will no longer be open to seriousness or to humor, which, until it dies, will engage in an increasingly desperate quest for fun and sex; a generation of definitive kids. We are going to succeed, of course; and, in that world, you will no longer have your place.

She liked the news, of course, and was profoundly moved when they announced that the much-loved king, George VI, had died and was about to be succeeded by his eighteen-year-old heir, Elizabeth. The announcers tried to herald the change as “the birth of a new Elizabethan Age,” but Charlotte wasn’t even aware of the first one and had to go look it up in the library.

His intentions were pure, at least he thought so; he wanted to get the Indians to medical care quickly. But the more he thought about it, the more he sensed an underlying, unconscious arrogance in his own gesture: See? Our way is so much better than yours. He’d unwittingly begun the assault on the Guajá’s values and identity that plagued every tribe following contact. Such incidents ended up haunting many sertanistas to their dying days, Possuelo said; trying to save the Indians, they’d succeeded in hastening their demise.

But it was not long before I found myself alone, in the dark. That is why I gave up trying to play and took to myself for ever shapelessness and speechlessness, incurious wondering, darkness, long stumbling with outstretched arms, hiding. Such is the earnestness from which, for nearly a century now, I have never been able to depart. From now on it will be different. I shall never do any thing any more from now on but play. No, I must not begin with an exaggeration. But I shall play a great part of the time, from now on, the greater part, if I can. But perhaps I shall not succeed any better than hitherto. Perhaps as hitherto I shall find myself abandoned, in the dark, without anything to play with. Then I shall play with myself. To have been able to conceive such a plan is encouraging.

He was trying to sleep. Could one fall asleep here? Wasn’t it dangerous to lower one’s guard, even for a moment, when death could strike at any time? Those were my thoughts when I heard the sound of a violin. A violin in a dark barrack where the dead were piled on top of the living? Who was this madman who played the violin here, at the edge of his own grave? Or was it a hallucination? It had to be Juliek. He was playing a fragment of a Beethoven concerto. Never before had I heard such a beautiful sound. In such silence. How had he succeeded in disengaging himself? To slip out from under my body without my feeling it? The darkness enveloped us. All I could hear was the violin, and it was as if Juliek’s soul had become his bow. He was playing his life. His whole being was gliding over the strings. His unfulfilled hopes. His charred past, his extinguished future. He played that which he would never play again. I shall never forget Juliek. How could I forget this concert given before an audience of the dead and dying? Even today, when I hear that particular piece by Beethoven, my eyes close and out of the darkness emerges the pale and melancholy face of my Polish comrade bidding farewell to an audience of dying men. I don’t know how long he played. I was overcome by sleep. When I awoke at daybreak, I saw Juliek facing me, hunched over, dead. Next to him lay his violin, trampled, an eerily poignant little corpse.

One of the optional subjects that we could study at Eton was motor mechanics, roughly translated as “find an old banger, pimp it up, remove the exhaust, and rag it around the fields until it dies.” Perfect. I found an exhausted-looking, old brown Ford Cortina station wagon that I bought for thirty pounds, and, with some friends, we geared it up big-time. As we were only sixteen we weren’t allowed to take it on the road, but I reckoned with my seventeenth birthday looming that it would be perfect as my first, road-legal car. The only problem was that I needed to have it pass inspection, and to do that I had to get it to a garage. This involved having an adult drive with me. I persuaded Mr. Quibell that there was no better way that he could possibly spend a Saturday afternoon than drive me to a repair garage (in his beloved Slough). I had managed to take a lucky diving catch for the house cricket team the day before, so was in Mr. Quibell’s good books--and he relented. As soon as we got to the outskirts of Slough, though, the engine started to smoke--big-time. Soon, Mr. Quibell had to have the windshield wipers on full power, acting as a fan just to clear the smoke that was pouring out of the hood. By the time we made it to the garage the engine was red-hot and it came as no surprise that my car failed its inspection--on more counts than any car the garage had seen for a long time, they told me. It was back to the drawing board, but it was a great example of what a good father figure Mr. Quibell was to all those in his charge--especially to those boys who really tried, in whatever field it was. And I have always been, above all, a trier. I haven’t always succeeded, and I haven’t always had the most talent, but I have always given of myself with great enthusiasm--and that counts for a lot. In fact my dad had always told me that if I could be the most enthusiastic person I knew then I would do well. I never forgot that. And he was right. I mean, who doesn’t like to work with enthusiastic folk?

BEHIND THE WALL The Berlin Wall fell on November 9, 1989, twenty-five years ago this month, but the first attempts to breach it came immediately after it went up, just past midnight on August 13, 1961. The East German regime had been secretly stockpiling barbed wire and wooden sawhorses, which the police, who learned of their mission only that night, hastily assembled into a barrier. For many Berliners, the first sign that a historic turn had been taken was when the U-Bahn, the city’s subway, stopped running on certain routes, leaving late-night passengers to walk home through streets that were suddenly filled with soldiers. As realization set in, so did a sense of panic. By noon the next day, as Ann Tusa recounts in “The Last Division,” people were trying to pull down the barbed wire with their hands. Some succeeded, in scattered places, and a car drove through a section of the Wall to the other side. In the following weeks, the authorities began reinforcing it. Within a year, the Wall was nearly eight feet high, with patrols and the beginnings of a no man’s land. But it still wasn’t too tall for a person to scale, and on August 17, 1962, Peter Fechter, who was eighteen years old, and his friend Helmut Kulbeik decided to try. They picked a spot on Zimmerstrasse, near the American Checkpoint Charlie, and just after two o’clock in the afternoon they made a run for it. Kulbeik got over, but Fechter was shot by a guard, and fell to the ground. He was easily visible from the West; there are photographs of him, taken as he lay calling for help. Hundreds of people gathered on the Western side, shouting for someone to save him. The East German police didn’t want to, and the Americans had been told that if they crossed the border they might start a war. Someone tossed a first-aid kit over the Wall, but Fechter was too weak to pick it up. After an hour, he bled to death. Riots broke out in West Berlin, and many asked angrily why the Americans had let Fechter die. He was hardly more than a child, and he wanted to be a free man. It’s a fair question, though one can imagine actions taken that day which could have led to a broader confrontation. It was not a moment to risk grand gestures; Fechter died two months before the Cuban missile crisis. (When the Wall went up, John F. Kennedy told his aides that it was “not a very nice solution, but a wall is a hell of a lot better than a war.”) And there was something off key about Germans, so soon after the end of the Second World War, railing about others being craven bystanders. Some observers came to see the Wall as the necessary scaffolding on which to secure a postwar peace. That’s easy to say, though, when one is on the side with the department stores, and without the secret police. Technically, West Berlin was the city being walled in, a quasi-metropolis detached from the rest of West Germany. The Allied victors—America, Britain, France, and the Soviet Union—had divided Germany into four parts, and, since Berlin was in the Soviet sector, they divided the city into four parts, too. In 1948, the Soviets cut off most road and rail access to the city’s three western sectors, in an effort to assert their authority. The Americans responded with the Berlin Airlift, sending in planes carrying food and coal, and so much salt that their engines began to corrode. By the time the Wall went up, it wasn’t the West Berliners who were hungry. West Germany’s Wirtschaftswunder , or economic miracle, was under way, while life in the East involved interminable shortages. West Berliners were surrounded by Soviet military encampments, but they were free and they could leave—and so could anyone who could get to their part of the city. The East Berliners were the prisoners. In the weeks before the Wall went up, more than a thousand managed to cross the border each day; the Wall was built to keep them from leaving. But people never stopped trying to tear it down.

I have learned that success is to be measured not so much by the position that one has reached in life as by the obstacles he has overcome while trying to succeed.

THE CHASM – THE DIFFUSION MODEL WHY EVERYBODY HAS AN IPOD Why is it that some ideas – including stupid ones – take hold and become trends, while others bloom briefly before withering and disappearing from the public eye? Sociologists describe the way in which a catchy idea or product becomes popular as ‘diffusion’. One of the most famous diffusion studies is an analysis by Bruce Ryan and Neal Gross of the diffusion of hybrid corn in the 1930s in Greene County, Iowa. The new type of corn was better than the old sort in every way, yet it took twenty-two years for it to become widely accepted. The diffusion researchers called the farmers who switched to the new corn as early as 1928 ‘innovators’, and the somewhat bigger group that was infected by them ‘early adaptors’. They were the opinion leaders in the communities, respected people who observed the experiments of the innovators and then joined them. They were followed at the end of the 1930s by the ‘sceptical masses’, those who would never change anything before it had been tried out by the successful farmers. But at some point even they were infected by the ‘hybrid corn virus’, and eventually transmitted it to the die-hard conservatives, the ‘stragglers’. Translated into a graph, this development takes the form of a curve typical of the progress of an epidemic. It rises, gradually at first, then reaches the critical point of any newly launched product, when many products fail. The critical point for any innovation is the transition from the early adaptors to the sceptics, for at this point there is a ‘chasm’. According to the US sociologist Morton Grodzins, if the early adaptors succeed in getting the innovation across the chasm to the sceptical masses, the epidemic cycle reaches the tipping point. From there, the curve rises sharply when the masses accept the product, and sinks again when only the stragglers remain. With technological innovations like the iPod or the iPhone, the cycle described above is very short. Interestingly, the early adaptors turn away from the product as soon as the critical masses have accepted it, in search of the next new thing. The chasm model was introduced by the American consultant and author Geoffrey Moore. First they ignore you, then they laugh at you, then they fight you, then you win. Mahatma Gandhi

Given the situation I had gotten myself into, I just chose the path that seemed most likely to succeed and did the best I could. But Shota died so suddenly. His death ripped open a deep fissure in my life. It was a cruel and heedless truth that I will never be able to comprehend. No matter what I do, I cannot change it. Is there any meaning in this world where Shota could die such an inexplicable death? That fissure spread through me unexpectedly. A responsible person would probably tell me to smile even though he’s gone. They’d probably say Shota, even though he was only a child, would have wanted me to lead a good life. But I don’t need to hear those words. This world is overflowing with hackneyed expressions like that. They can comfort most people, but they make me suffer. Words that most people nod along to make those who can’t nod along suffer. They alienate them. What about words that can reach someone like me? Do those exist? I am twisted. I can’t look at the world straight. But why am still trying to live on? Even though I think it would be better to curse the world, smile perversely and die.

Pain wrung his heart. So, then, it was to be the same in death as it had always been in life. He concealed the bitter ache, pretending to laugh at something Chilcot was going on about. It was inevitable that during all those years they were growing up, people had compared him and Charles with each other. After all, they'd both been so close in age, so similar in looks and build. But in the eyes of those adults around them — adults who behaved as though neither child had ears nor feelings — Charles had been the golden boy — the Beloved One. Gareth's carefree, devil-may-care nature had never stood a chance against Charles's serious-minded ambition, his dogged pursuit of perfection at whatever he did. It was Charles who had the keener wit, the better brain, the more serious mind. It was Charles who'd make a magnificent MP or glittering ambassador in some faraway post, Charles who was a credit to his family, Charles, Charles, Charles — while he, Gareth ... well, God and the devil only knew what would become of poor Gareth. Charles had never been one to gloat or rub it in. Indeed, he'd resented the inevitable comparisons far more than Gareth, who laughingly pretended to accept them and then did his best to live down to what people expected of him. And why not? He had nothing to prove, no expectations to aspire to. Besides, he hadn't envied Charles. Not really. While Charles had been groomed to succeed to the dukedom should Lucien die without issue, he, Gareth, had been having the time of his life — running wild over Berkshire, over Eton, and most recently, over Oxford. Never in his twenty-three years, had he allowed himself to feel any envy or resentment toward his perfect, incomparable older brother. Until now — when he found himself wanting the one thing Charles had owned that he himself did not have:  the love of Juliet Paige. He looked at her now, standing off by herself with her head bent over Charlotte as she tried to soothe her. The child was screaming loudly enough to make the dead throw off their tombstones and rise up in protest, but her mother remained calm, holding the little girl against her bosom and patting her back. Gareth watched them, feeling excluded. Charles's bride. Charles's daughter. God help me. He knew he was staring at them with the desperation of one confined to hell and looking wistfully toward heaven. He thought of his wife's face when he'd taken Charles's ring off and put it on her other finger, the guilty gratitude in her eyes at this noble act of generosity that had cost him so little but had obviously meant so much to her. What could he do to deserve such a look of unabashed worship again? Why, she was looking at me as she must have looked at Charles. She still loved his brother. Everyone had loved his brother. He could only wonder what it might take to make her love him. But it's not me she wants. It's him. 'Sdeath. I could never compete with Charles when he was alive. How can I compete with him now? Lucien's cold judgment of the previous morning rang in his head:  You are lazy, feckless, dissolute, useless. He took a deep breath, and stared up through the great stained glass windows. You are an embarrassment to this family — and especially to me. He was second-best. Second choice. Perry

Even if we don't win or succeed at least we ought to die or fail by trying.

Why are you so scared?” I asked him. “What does it mean?” He sniffled, an incongruous sound from the dignified Lord Golden. Worse, he took the corner of the cloak and wiped his eyes with it. It smeared his Jamaillian cosmetics, and I saw his bare skin. “Convergence,” he said hoarsely. He drew a breath. “It means convergence. All comes together. I’m on the right path. I feared I strayed. But this confirms it. Convergence and confrontation. And time set right.” “I thought that was what you wanted. I thought that was what White Prophets do.” “Oh, yes. That is what we do.” An unnatural calm came over him. He looked at me and met my eyes. I looked into a sorrow older and deeper than I wished to know. “A White Prophet finds his Catalyst. The one on whom great events may turn. And he uses him, ruthlessly, to turn time out of his track. Once more my tracks will converge with hers. And we will set our wills against one another, to see who prevails.” His voice suddenly strangled. “Again, death will try to take you.” His tears had stopped but moisture still glistened on his face. He caught up the hem of the cloak and smeared his face with it again. “If I don’t succeed, we’ll both just die.” Hunched miserably in his chair, he looked up at me. “Last time was too close. Twice, I felt you die. But I held you and refused to let you go to peace. Because you are the Catalyst, and I win only if I keep you in this world. Alive no matter how. A friend would have let you go. I heard the wolves calling you. I knew you wanted to go to them. But I didn’t let you. I dragged you back. Because I had to use you.” I tried to speak calmly. “That is the part that I have never understood.” He looked at me sadly. “You understand. You simply refuse to accept it.

You didn’t kill those two. Just terrified one and tortured the other. Who knows how many murders you succeeded at. And those two were not for lack of trying. Whether or not they actually died, you meant to kill them. You were just incompetent.

I don’t know I will succeed,” Liu Bei said. “All life is an experiment. But when I die I will know that I once tried to fly as high as a dragon.

I found that life was a continual struggle for most of us-and this on a plane not much above that of the struggle of wild animals-and that society dismissed this obvious truth as a negligible factor in determining human conduct as well as our mental and physical well-being. I began to see that this economic battle persisted even in the midst of an exhaustless plenty, and that most humans lived and died trying to succeed in a material sense, in short, to reach the goal of a triumphant animalism.

A dog show is illustrative of man’s achievement, and blue ribbon is more than a bit of silk. It’s a mark, Danny, one that never can be erased. The dog that wins it will not die. If we send Boy to the show, and he comes back as best of breed, then that’s something for all future dog lovers and dog owners to build on. Don’t you see? A hundred years from now someone may stand on this very spot with a fine Irish setter, and he’ll trace it lineage back to some other very fine setter, perhaps to Boy. And he will know that he has built on what competent men have declared to be the very best. He will know also that he, too, can go one step nearer the perfection that men must and will have in all things. It did not start with us, Danny, but with the first man who ever dreamed of an Irish setter. All we’re trying to do is advance one step farther and Boy’s ribbon, if he wins one, will simply be proof that we succeeded.

The universal truth behind my specific issues is that most of us invest a lot of energy, one way or another, in trying to avoid fully experiencing the reality in which we find ourselves. We don’t want to feel the anxiety that might arise if we were to ask ourselves whether we’re on the right path, or what ideas about ourselves it could be time to give up. We don’t want to risk getting hurt in relationships or failing professionally; we don’t want to accept that we might never succeed in pleasing our parents or in changing certain things we don’t like about ourselves – and we certainly don’t want to get ill and die. The details differ from person to person, but the kernel is the same. We recoil from the notion that this is it – that this life, with all its flaws and inescapable vulnerabilities, its extreme brevity, and our limited influence over how it unfolds, is the only one we’ll get a shot at. Instead, we mentally fight against the way things are – so that, in the words of the psychotherapist Bruce Tift, ‘we don’t have to consciously participate in what it’s like to feel claustrophobic, imprisoned, powerless, and constrained by reality’.12 This struggle against the distressing constraints of reality is what some old-school psychoanalysts call ‘neurosis’, and it takes countless forms, from workaholism and commitment-phobia to co-dependency and chronic shyness.

Returning gets harder with every week, every day that goes by until, at some point, you can no longer even think of the things you’ve left behind. From then on, it feels like reminiscing the voice of a dead person that is fading away in your mind. No matter how hard you try to hear it: when too much time has passed, you won't succeed. The sound is swallowed up by the seconds that have passed since the last time you heard it and what eventually still occupies your mind is only the question when. As for me: I am not sure when exactly I couldn't remember the world we had left.

Let Let us go somewhere far, Let us be there where there is no war, Let us seek what peace seeks from all, Let us be there, if we try, there we can be afterall, Let us give life a chance, Let us allow innocent hearts to feel their moments of romance, Let us be there where you can be you and I can be who I am, Let us not worry about who he/she is, but only focus on who we are and who I am, Let us go there where seasons end and reappear in their cyclic recurrences, Let us collect their beautiful impressions, their essences and their fragrances, Let us follow no guiding star, but just our inner guidance, Let us only follow our heart’s native radiance, Let us believe in ourselves with firmness, Let us believe that before seeking anything outside us we should seek it within us, that true feeling of happiness, Let us harvest feelings true under this sky blue, Let you be you, let me be who I am, but always be true, Let us fill all emotional voids with moments of genuine adulations, Let us indulge in these acts and end all our tribulations, Let us wait for nothing, because time waits for nobody, Let us try, and I am sure we shall succeed if we truly love somebody, Let us let the sun set, because only then the moon will rise, Let us for someone’s sake stand and witness our own rise, Let us not flee when we should be participating in life’s dealings, Let us believe and we shall witness divine joys and healings, Let us give before we can take, Let us take only what we can recreate or make, Let us not fear repudiation of any sort, Let us know we shall always be the masters of the thing called “the last resort!” Let us not believe in aspersions because they might hurt someone, Let us before dying, love that special someone, Let us only deal with evinced hearts, for they know how heart breaks feel, Let us, before we deal with others, with our own hearts’ deal, Let me find this place for you and me, Let me lead you there, and let us forever then there be, Let me love you in the lap of time in that region, Let your feelings and you, then be my heart’s only succession, Let us then watch the setting sun and the rising moon, Let me then disappear in the horizon of your beauty before the sunset and before the rising moon, Let it be so then forever, Let love and time seek us then Irma, in this landscape called “your and my everywhere!

Now, lad, do you know about the Truthsayer drug?” “You take it to improve your ability to detect falsehood,” he said. “My mother’s told me.” “Have you ever seen truthtrance?” He shook his head. “No.” “The drug’s dangerous,” she said, “but it gives insight. When a Truthsayer’s gifted by the drug, she can look many places in her memory—in her body’s memory. We look down so many avenues of the past…but only feminine avenues.” Her voice took on a note of sadness. “Yet, there’s a place where no Truthsayer can see. We are repelled by it, terrorized. It is said a man will come one day and find in the gift of the drug his inward eye. He will look where we cannot—into both feminine and masculine pasts.” “Your Kwisatz Haderach?” “Yes, the one who can be many places at once: the Kwisatz Haderach. Many men have tried the drug…so many, but none has succeeded.” “They tried and failed, all of them?” “Oh, no.” She shook her head. “They tried and died.

I knew as I was leaving Disney World that I had a long way left to go on the road to adulthood. But unlike in Disney films, you can't just wave a wand or try on a slipper and have your dreams come true. In real life, magic takes time. Sometimes it takes so long, you start to doubt it even exists. Romance, just like a pixie fairy, will die if you don't believe in it.

One can choose two orientations in life. The first orientation inlife is the worldly and mundane orientation. The second orientation in life is the spiritual way.  The worldly and mundane way means that one can succeed in having much money, power, status, prestige and possessions, but inside one will remain empty, alone and miserable. Life becomes a vegetation between birth and death, but there will be no real joy in life. The worldly way means to be part of the collective unconscious masses of people.  The spiritual way means that you are trying to be an individual. It means to live your own life. It means to trust yourself and to live your life according to your heart, joy, truth, freedom and creativity.  To live the spiritual way is insecure and dangerous. The unconscious masses will condemn you, because the spiritual way will not bring you power, money and status in society, but it will bring you joy. It will be a life of love, silence, truth, beauty and creativity. Things that arenot values by society. The world values money, power, prime ministers, presidents, politicians, priests, Adolf Hitler, Napoleon, Alexander theGreat and war.  The world condemns poets, musicians, intellectuals, authors and meditators, because they seem to be vagabonds, lazy and useless in the eyes of the worldly people. To live a spiritual life, one has to accept these condemnations from people who only value money, power and possessions.  A meditator has to live a life of love, silence, truth, freedom, non-political and egoless. The meditator has to live his life with love, joy and truth. The meditator has to live and die with joy and acceptance. Then he has achieved something that even death cannot take away from him. Only then he will enjoy life to the fullest.

What was the alternative? To go along with the accommodationists, who would integrate at the pace white Birmingham set? To believe that the eloquent Albert Boutwell would be a good mayor and not just a dignified racist? Fred “made Black people uncomfortable,” Walker said, and discomfort was the point of this campaign. Walker had grown up in Merchantville, New Jersey, with a portrait of Frederick Douglass on the wall. What Douglass wrote still resonated with him: “It is not light that is needed, but fire; it is not the gentle shower, but thunder. We need the storm, the whirlwind, and the earthquake.” Damn right. Fred was not the problem. Black Birmingham was the problem. Segregation was the problem. As Walker put it: “See, it was the uncomfortableness that the presence of a Fred Shuttlesworth created. You have to understand how segregation is like a stain and it’s on everybody, and Fred represented the person who had the task of going around trying to wash the stain off.” They would succeed, Walker argued, when Black Birmingham started scrubbing, too.

Your Kwisatz Haderach?” “Yes, the one who can be many places at once: the Kwisatz Haderach. Many men have tried the drug…so many, but none has succeeded.” “They tried and failed, all of them?” “Oh, no.” She shook her head. “They tried and died.

It won’t be long now.” Such an odd old holy man, young Scytale thought. Even compared to the smells of disinfectant, medicine, and sickness, he’d always had an odd smell about him. Sounding compassionate, Yueh said, “There isn’t much we can do.” Gasping for air, old Scytale croaked out, “A Tleilaxu Master should not be so weak and decrepit. It is . . . unseemly.” His youthful counterpart tried again to trigger the flow of memories, to squeeze them into his brain by sheer force of will, as he had attempted to do countless times before. The essential past must be in there somewhere, buried deep. But he felt no tickle of possibilities, no glimmer of success. What if they are not there at all? What if something had gone terribly wrong? His pulse pounded as the panic began to rise. Not much time. Never enough time. He tried to cut off the thought. The body provided a wealth of cellular material. They could create more Scytale gholas, try again and again if necessary. But if his own memories had failed to resurface, why should an identical ghola have any better luck without the guidance of the original? I am the only one who knew the Master so intimately. He wanted to shake Yueh, demand to know how he had managed to remember his past. Tears were in full flow now, falling onto the old man’s hand, but Scytale knew they were inadequate. His father’s chest spasmed in an almost imperceptible death rattle. The life-support equipment hummed with more intensity, and the instrument readings fluctuated. “He’s slipped into a coma,” Yueh reported. The Rabbi nodded. Like an executioner announcing his plans, he said, “Too weak. He’s going to die now.” Scytale’s heart sank. “He has given up on me.” His father would never know if he succeeded now; he would perish wondering and worrying. The last great calamity in a long line of disasters that had befallen the Tleilaxu race. He gripped the old man’s hand. So cold, too cold. He felt the life ebbing. I have failed! As if felled by a stunner, Scytale dropped to his knees at the bedside. In his crashing despair, he knew with absolute certainly that he could never resurrect the recalcitrant memories. Not alone. Lost! Forever lost! Everything that comprised the great Tleilaxu race. He could not bear the magnitude of this disaster. The reality of his defeat sliced like shattered glass into his heart. Abruptly, the Tleilaxu youth felt something changing inside, followed by an explosion between his temples. He cried out from the excruciating pain. At first he thought he was dying himself, but instead of being swallowed in blackness, he felt new thoughts burning like wildfire across his consciousness. Memories streamed past in a blur, but Scytale locked onto each one, absorbing it again and reprocessing it into the synapses of his brain. The precious memories returned to where they had always belonged. His father’s death had opened the barriers. At last Scytale retrieved what he was supposed to know, the critical data bank of a Tleilaxu Master, all the ancient secrets of his race. Instilled with pride and a new sense of dignity, he rose to his feet. Wiping away warm tears, he looked down at the discarded copy of himself on the bed. It was nothing more than a withered husk. He no longer needed that old man.

The year before, at an evening party, he had heard a piece of music played on the piano and violin. At first he had appreciated only the material quality of the sounds which those instruments secreted. And it had been a source of keen pleasure when, below the delicate line of the violin-part, slender but robust, compact and commanding, he had suddenly become aware of the mass of the piano-part beginning to surge upward in plashing waves of sound, multiform but indivisible, smooth yet restless, like the deep blue tumult of the sea, silvered and charmed into a minor key by the moonlight. But then at a certain moment, without being able to distinguish any clear outline, or to give a name to what was pleasing him, suddenly enraptured, he had tried to grasp the phrase or harmony—he did not know which—that had just been played and that had opened and expanded his soul, as the fragrance of certain roses, wafted upon the moist air of evening, has the power of dilating one's nostrils. Perhaps it was owing to his own ignorance of music that he had received so confused an impression, one that are nonetheless the only purely musical impressions, limited in their extent, entirely original, and irreducible to any other kind. An impression of this order, vanishing in an instant, is, so to speak, an impression sine materia. Doubtless the notes which we hear at such moments tend to spread out before our eyes over surfaces of varying dimensions, to trace arabesques, to give us the sensation of breadth or tenuity, stability or caprice. But the notes themselves have vanished before these sensations have developed sufficiently to escape submersion under those which the succeeding or even simultaneous notes have already begun to awaken in us. And this impression would continue to envelop in its liquidity, its ceaseless overlapping, the motifs which from time to time emerge, barely discernible, to plunge again and disappear and drown, recognised only by the particular kind of pleasure which they instill, impossible to describe, to recollect, to name, ineffable—did not our memory, like a labourer who toils at the laying down of firm foundations beneath the tumult of the waves, by fashioning for us facsimiles of those fugitive phrases, did not enable us to compare and to contrast them with those that follow. And so, scarcely had the exquisite sensation which Swann had experienced died away, before his memory had furnished him with an immediate transcript, sketchy, it is true, and provisional, which he had been able to glance at while the piece continued, so that, when the same impression suddenly returned, it was no longer impossible to grasp. He could picture to himself its extent, its symmetrical arrangement, its notation, its expressive value; he had before him something that was no longer pure music, but rather design, architecture, thought, and which allowed the actual music to be recalled. This time he had distinguished quite clearly a phrase which emerged for a few moments above the waves of sound. It had at once suggested to him a world of inexpressible delights, of whose existence, before hearing it, he had never dreamed, into which he felt that nothing else could initiate him; and he had been filled with love for it, as with a new and strange desire.

Jael said grimly, "You're overconfident, Mallow. You're ignoring the possibility of a popular rebellion." Mallow looked up, grim in his turn, "Once and for all, Jael, there is no possibility of a popular rebellion." I'm sure of the Seldon crisis and the historical validity of their solutions, externally and internally. There are some things I didn't tell Suit right now. He tried to control the Foundation itself by religious forces as he controlled the outer worlds, and he failed, which is the surest sign that in the Seldon scheme, religion is played out. "Economic control worked differently. And to paraphrase that famous Salvor Hardin quotation of yours, it's a poor nuclear blaster that won't point both ways. If Korell prospered with our trade, so did we. If Korellian factories fail without our trade; and if the prosperity of the outer worlds vanishes with commercial isolation; so will our factories fail and our prosperity vanish. "And there isn't a factory, not a trading center. not a shipping line that isn't under my control; that I couldn't squeeze to nothing if Sutt attempts revolutionary propaganda. Where his propaganda succeeds, or even looks as though it might succeed, I will make certain that prosperity dies. Where it fails, prosperity will continue, because my factories will remain fully staffed. "So by the same reasoning which makes me sure that the Korellians will revolt in favor of prosperity, I am sure we will not revolt against it. The game will be played out to its end." "So then," said Jael, "you're establishing a plutocracy. You're making us a land of traders and merchant princes. Then what of the future?" Mallow lifted his gloomy face, and exclaimed fiercely, "What business of mine is the future? No doubt Seldon has foreseen it and prepared against it. There will be other crises in the time to come when money power has become as dead a force as religion is now. Let my successors solve those new problems, as I have solved the one of today.

We cannot stop this war but we can fight it, in the shadows, the Old Man says. You have a choice. We all have a choice. We can give in to the darkness, or we can fight it, and elect to try and make the world a slightly less terrible place than it is. Perhaps we'll fail. If we succeed in what we do, no one would thank us. If we die, no one will remember us.

A CHILD LIKE NO OTHER A couple years ago I met author and speaker Leticia Velasquez, who wrote A Special Mother is Born, which includes her own story about raising a child with Down Syndrome. I was deeply struck by the portion where she talks about how, as her daughter Christina was sleeping in her arms, she thought about Jesus’ mom mothering Him; she then meditated on the commonalities between Jesus and children with special needs. This was her inspiration: Mary bore a Child like no other; A child who did not conform to society’s expectations; He was different from the others; He gazed upon Heaven when the rest could only see clouds. He reminded them of their failings, their lack of charity, their shallowness, their impatience, and their rush to judgment. His government tried to kill Him, and eventually succeeded. He had to endure constant misunderstanding of what He was trying to communicate, and bore the frustration of those who misunderstood Him. He was mocked and rejected, and at times, it seemed only His mother still stood by Him. She felt the loneliness of seeing her Son rejected because He was different, yet she bore the pain patiently because she knew that it was for us, the ‘least of these’ that He suffered and died.40

Comparison is a common problem that’s responsible for all kinds of unhappiness,’ I said, primly. ‘You can’t focus on what other people are doing with their lives. You can only focus on your own, otherwise you’ll never succeed and you’ll never feel true contentment.

The Black Clouds He had trudged through tangles and trailed in steeps for two days scratching his face and extremities into blood. The sun was near to setting and he was not able to overcome the plumb rocks. He had hunger collywobles in his stomach. “Tomorrow I will easily reach the troops…” – he entered a familiar cave with these thoughts and emptying the pockets full of mushrooms picked on the road burnt a flame. He took from the internal pocket a flat bottle of moonshine and swallowed – it removed the fatigue and helped him to rid himself of remorse. He felt stick in his mouth – “As is, I have drunk of bile and smell like lathery horse…» His tousled beard hid all light lines on his face making him more terrible. His large shoulders and brawny arms proved him as a strong person. He almost had no neck – as though, his head was stuck into shoulders. His old and narrow dress fitted close to his body – under it he had military officer’s shirt. Although he avoided twists and turns of war, he was accustomed to the smell of blood and death – he was bright, fearless and volitional like a real fighter. “I could become a good fighter,” – he was sure in it and sometimes expressed this thought loudly watching the fighting troops. Besides everything, the war is ugly also because of the fact that pillagers not wasting the time pillage the dead fighters. When the fights get calm, the Sun illuminates the naked corpses – it is qiute common phenomenon. The most of people think that this action is done by the winner figthers. But they are wrong because the day-time heroes cannot turn into night hyenas. This action is done by pillagers wearing military dress and hang around the attacking troops and, some of them do it with entire family in horse carts. He also was fed by the war – he also wandered following the troops like dark shadow and emtied the dead fighters’ pockets. He often sold the robbed things to fighters. His accomplices robbed in dream even own fellow travellers. But he was more compassionate and never robbed the wounded fighters thinking that it would moderate his sins. He never took the dead figthers’ dress but emptied only their pockets. But the pillagers following him stripped the dead fighters naked. “Thy say that there is a lame necrophiliac pillager among them raping the dead people.” Once, checking the laying fighter’s pockets he saw that the fighter is alive but his leg is torn off and suspended on the skin. Sitting close he started to frankly speak to the fighter consoling him. The fighter asked him to cut his leg off and bury it. He implicitly fulfilled the fighter’s request; coming to consciousness in the evening the fighter cheerfully said that his leg called him to the beyond. At that moment he tried to think about the world above but immediately shook his hand thinking «That’s load of rubbish!» The fighter died in the night and, taking the fighters ring off his finger, he put into sack. The fighters didn’t think about them in the heat of the battle. However, if the fighter caught any of them they unreservedly killed them. Once he always was near to death – however, he could save his life saying that he was carrying the army’s battle to the troops and furthermore, tearfully implored a little reward from officer. Coming back, he emptied his killed accomplices’ pockets ad collected a lot of money and valuables. He hated retreating troops. “Troops should either self-destruct or destroy the enemies!" Rivers of blood, ditches full of human corpses, mothers’ tears – all of these notions were nonsensical rot in his comprehension. Both the victory and defeat also were considered by him as nonsense – he was interested only in trophies. The days when he succeeded to collect rich trophies he could neither sleep in nights nor eat for sake of protecting the robbed values from pillagers but it didn’t weaken him. He willingly studied information about bloody wars and was mostly amazed by the fight of Waterloo: «It

In life, sometimes we succeed and sometimes we don’t. Regardless of the outcome, the greatest reward is the person we become in trying. Just as I had to accept the reality of dying, I also had to accept that I could fail. While I did everything I could to not mess up on the ‘day of the race’ as we called it, I also understood mistakes are part of the human experience.

Therefore, the affairs of sages are limited and easy to manage; their requirements are few and easy to satisfy. They are benevolent without trying; they are trusted without speaking; they gain without seeking; they succeed without striving. They perceive reality alone, embrace virtue, and extend sincerity. Everyone follows them like echoes of sound, like reflections of form. What they cultivate is fundamental. WHEN POLITICAL leaders ruin their countries and wreck their lands, themselves to die at others’ hands, a laughingstock of all the world, it is always because of their desires. IN