Suffering From Cold Quotes

Instructions for freedom": 1. Life's metaphors are God's instructions. 2. You have just climbed up and above the roof, there is nothing between you and the Infinite; now, let go. 3. The day is ending, it's time for something that was beautiful to turn into something else that is beautiful. Now, let go. 4. Your wish for resolution was a prayer. You are being here is God's response, let go and watch the stars came out, in the inside and in the outside. 5. With all your heart ask for Grace and let go. 6. With all your heart forgive him, forgive yourself and let him go. 7. Let your intention be freedom from useless suffering then, let go. 8. Watch the heat of day pass into the cold night, let go. 9. When the Karma of a relationship is done, only Love remains. It's safe, let go. 10. When the past has past from you at last, let go.. then, climb down and begin the rest of your life with great joy.

The beet is the most intense of vegetables. The radish, admittedly, is more feverish, but the fire of the radish is a cold fire, the fire of discontent not of passion. Tomatoes are lusty enough, yet there runs through tomatoes an undercurrent of frivolity. Beets are deadly serious. Slavic peoples get their physical characteristics from potatoes, their smoldering inquietude from radishes, their seriousness from beets. The beet is the melancholy vegetable, the one most willing to suffer. You can't squeeze blood out of a turnip... The beet is the murderer returned to the scene of the crime. The beet is what happens when the cherry finishes with the carrot. The beet is the ancient ancestor of the autumn moon, bearded, buried, all but fossilized; the dark green sails of the grounded moon-boat stitched with veins of primordial plasma; the kite string that once connected the moon to the Earth now a muddy whisker drilling desperately for rubies. The beet was Rasputin's favorite vegetable. You could see it in his eyes.

The personal, as everyone’s so fucking fond of saying, is political. So if some idiot politician, some power player, tries to execute policies that harm you or those you care about, take it personally. Get angry. The Machinery of Justice will not serve you here – it is slow and cold, and it is theirs, hardware and soft-. Only the little people suffer at the hands of Justice; the creatures of power slide from under it with a wink and a grin. If you want justice, you will have to claw it from them. Make it personal. Do as much damage as you can. Get your message across. That way, you stand a better chance of being taken seriously next time. Of being considered dangerous. And make no mistake about this: being taken seriously, being considered dangerous marks the difference - the only difference in their eyes - between players and little people. Players they will make deals with. Little people they liquidate. And time and again they cream your liquidation, your displacement, your torture and brutal execution with the ultimate insult that it’s just business, it’s politics, it’s the way of the world, it’s a tough life and that it’s nothing personal. Well, fuck them. Make it personal.

What, I wondered, did he mean by “society”? The plural of human beings? Where was the substance of this thing called “society”? I had spent my whole life thinkng that society must certainly be something powerful, harsh and severe, but to hear Horiki talk made the words “Don’t you mean yourself?” come to the tip of my tongue. But I held the words back, reluctant to anger him. ‘Society won’t stand for it.’ ‘It’s not society. You’re the one who won’t stand for it - right?’ ‘If you do such a thing society will make you suffer for it’ ‘It’s not society. It’s you, isn’t it?’ ‘Before you know it, you’ll be ostracized by society.’ ‘It’s not society. You’re going to do the ostracizing, aren’t you?’ Words, words of every kind went flitting through my head. “Know thy particular fearsomeness, thy knavery, cunning and witchcraft!” What I said, however, as I wiped the perspiration from my face with a handkerchief was merely, “You’ve put me in a cold sweat!” I smiled. From then on, however, I came to hold, almost as a philosophical conviction, the belief: What is society but an individual?

I would have done anything for him. But these days, I don't want to do anything. I don't want to get drunk or go to a wild party or make out with random boys-not that I've ever wanted to. I don't want to watch chick flicks or eat ice cream or get a haircut or buy out half of the mall. I don't want cold, cruel revenge. I don't want to see him suffer when karma catches up with him and kick his ass. I don't even want to talk to him right now, simply because it would be awkward and pathetic and I wouldn't know what to say to him. Yes, there is self-control, preventing me from being stupid and acting like a desperate doofus in the manner most heartbroken people do. But there is also a weary numbness threatening to consume every inch of me: Isn't there a way for me to skip straight to the part where I'm fine again?

There is no greater suffering than that of a parent who is unable to save their own child who wants to die.

Tough love and brutal truth from strangers are far more valuable than Band-Aids and half-truths from invested friends, who don’t want to see you suffer any more than you have.

The beauty that emerges from woundedness is a beauty infused with feeling; a beauty different from the beauty of landscape and the cold perfect form. This is a beauty that has suffered its way through the ache of desolation until the words or music emerged to equal the hunger and desperation at its heart. It must also be said that not all woundedness succeeds in finding its way through to beauty of form. Most woundedness remains hidden, lost inside forgotten silence. Indeed, in every life there is some wound that continues to weep secretly, even after years of attempted healing. Where woundedness can be refined into beauty a wonderful transfiguration takes place.

My hopes were all dead --- struck with a subtle doom, such as, in one night, fell on all the first-born in the land of Egypt. I looked on my cherished wishes, yesterday so blooming and glowing; they lay stark, chill, livid corpses that could never revive. I looked at my love: that feeling which had been my master's --- which he had created; it shivered in my heart, like a suffering child in a cold cradle; sickness and anguish had seized it; it could not seek Mr Rochester's arms --- it could not derive warmth from his breast. Oh, never more could it turn to him; for faith was blighted -- confidence destroyed!

She steeled herself for a serious shock of cold- but the reality was a thousand times more miserable. “Aw, those little shrieking sounds you’re making are super adorable,” Keefe told her. “Ready to punch me yet?” “S-splashing y-you s-sounds b-better,” she said through chattering teeth. “I suppose. But we both know I’ll splash you back- and then you’ll retaliate, because you may look all sweet and innocent, but you have a feisty streak. And then it’ll be an ice-water war, and Elwin will ban me from the Healing Center and you’ll be lost without my visits, and Id rather not make you suffer like that.

We are suffering today from a species of Christianity as dry as dust, as cold as ice, as pale as a corpse, and as dead as King Tut. We are suffering not from a lack of correct heads but of consumed hearts.

Oddly enough I never used to suffer from depression on cold, gray, cloudy days like this. I feel as if nature is in harmony with me, that it reflected my soul. On the other hand, when the sun appeared, the children would come out to play in the streets, and everyone was happy that it was such a lovely day, and then I would feel terrible, as if that display of exuberance in which i could not participate was somehow unfair.

Why don't you tremble?" "I'm not cold." "Why don't you turn pale?" "I am not sick." "Why don't you consult my art?" "I'm not silly. The old crone "nichered" a laugh under her bonnet and bandage; she then drew out a short black pipe, and lighting it began to smoke. Having indulged a while in this sedative, she raised her bent body, took the pipe from her lips, and while gazing steadily at the fire, said very deliberately--"You are cold; you are sick; and you are silly." "Prove it," I rejoined. "I will, in few words. You are cold, because you are alone: no contact strikes the fire from you that is in you. You are sick; because the best of feelings, the highest and the sweetest given to man, keeps far away from you. You are silly, because, suffer as you may, you will not beckon it to approach, nor will you stir one step to meet it where it waits you.

In captivity, in the shed, Pierre had learned, not with his mind, but with his whole being, his life, that man is created for happiness, that happiness is within him, in the satisfying of natural human needs, and that all unhappiness comes not from lack, but from superfluity; but now, in these last three weeks of the march, he had learned a new and more comforting truth - he had learned that there is nothing frightening in the world. He had learned that, as there is no situation in the world in which a man can be happy and perfectly free, so there is no situation in which he can be perfectly unhappy and unfree. He had learned that there is a limit to suffering and a limit to freedom, and that those limits are very close; that the man who suffers because one leaf is askew in his bed of roses, suffers as much as he now suffered falling asleep on the bare, damp ground, one side getting cold as the other warmed up; that when he used to put on his tight ballroom shoes, he suffered just as much as now, when he walked quite barefoot (his shoes had long since worn out) and his feet were covered with sores.

The World "You know the saddest thing," she said. "The saddest thing is that we're you." I said nothing. "In your fantasies," she said, "my people are just like you. Only better. We don't die or age or suffer from pain or cold or thirst. We're snappier dressers. We possess the wisdom of the ages. And if we crave blood, well, it is no more than the way you people crave food or affection or sunlight - and besides, it gets us out of the house. Crypt. Coffin. Whatever." "And the truth is?" I ask her. "We're you," she said. "We're you with all your fuckups and all the things that make you human - all your fears and lonelinesses and confusions... none of that gets better. "But we're colder than you are. Deader. I miss daylight and food and knowing how it feels to touch someone and care. I remember life, and meeting people as people and not just as things to feed on or control, and I remember what it was to feel something, anything, happy or sad or anything..." And then she stopped. "Are you crying?" I asked. "We don't cry," she told me. Like I said, the woman was a liar." Fifteen Painted Cards From A Vampire Tarot

Bound for your distant home" Bound for your distant home you were leaving alien lands. In an hour as sad as I’ve known I wept over your hands. My hands were numb and cold, still trying to restrain you, whom my hurt told never to end this pain. But you snatched your lips away from our bitterest kiss. You invoked another place than the dismal exile of this. You said, ‘When we meet again, in the shadow of olive-trees, we shall kiss, in a love without pain, under cloudless infinities.’ But there, alas, where the sky shines with blue radiance, where olive-tree shadows lie on the waters glittering dance, your beauty, your suffering, are lost in eternity. But the sweet kiss of our meeting ...... I wait for it: you owe it me .......

I am a book. Sheaves pressed from the pulp of oaks and pines a natural sawdust made dingy from purses, dusty from shelves. Steamy and anxious, abused and misused, kissed and cried over, smeared, yellowed, and torn, loved, hated, scorned. I am a book. I am a book that remembers, days when I stood proud in good company When the children came, I leapt into their arms, when the women came, they cradled me against their soft breasts, when the men came, they held me like a lover, and I smelled the sweet smell of cigars and brandy as we sat together in leather chairs, next to pool tables, on porch swings, in rocking chairs, my words hanging in the air like bright gems, dangling, then forgotten, I crumbled, dust to dust. I am a tale of woe and secrets, a book brand-new, sprung from the loins of ancient fathers clothed in tweed, born of mothers in lands of heather and coal soot. A family too close to see the blood on its hands, too dear to suffering, to poison, to cold steel and revenge, deaf to the screams of mortal wounding, amused at decay and torment, a family bred in the dankest swamp of human desires. I am a tale of woe and secrets, I am a mystery. I am intrigue, anxiety, fear, I tangle in the night with madmen, spend my days cloaked in black, hiding from myself, from dark angels, from the evil that lurks within and the evil we cannot lurk without. I am words of adventure, of faraway places where no one knows my tongue, of curious cultures in small, back alleys, mean streets, the crumbling house in each of us. I am primordial fear, the great unknown, I am life everlasting. I touch you and you shiver, I blow in your ear and you follow me, down foggy lanes, into places you've never seen, to see things no one should see, to be someone you could only hope to be. I ride the winds of imagination on a black-and-white horse, to find the truth inside of me, to cure the ills inside of you, to take one passenger at a time over that tall mountain, across that lonely plain to a place you've never been where the world stops for just one minute and everything is right. I am a mystery. -Rides a Black and White Horse

We're the unmended, the untended, cold soldiers of the shoe. We're the neglected, the never resurrected, agonies of the few. We're the once kissed, unmissed and always refused. Because we're the unfinished and feared and we're never pursued. And just that easily, on my behalf, I come around. Because I'm burning. The beast of War feeds only on the meats of War. And now I'm for carnage. Here's how my anguish frees. Destroy everyone of course. Because I'm unwanted and unsafe. And I'll take tears away with torments and rape, killings and fears not even the dead will escape. Encircling the Guilty, Ashamed, Blameless and Enslaved. Absolved. Butchering their prejudice. Patience. Their Value. Because I'm without value. I'm the coming of every holocaust. Turning no lost. Rending tissue, sinew and bone. Excepting no suffering. By me all levees will break. All silos heave. I will walk heavy. And I will walk strange. Because I am too soon. Because without Her, I am only revolutions Of ruin. Because I am too soon. Because without You, I am only revolutions Of ruin. I'm the prophecy prophecies pass. Why need dies at last. How oceans dry. Islands drown. And skies of salt crash to the ground. I turn the powerful. Defy the weak. Only grass grows down abandoned streets. For a greater economy shall follow Us and it will be undone. And a greater autonomy shall follow Us and it too will be undone. And a greater feeling shall follow Love and it too we will blow to dust. For I am longings without trust. The cycloidal haste freedom from Hailey forever wastes. Dust cares for only dust. And time only for Us. Because I am too soon. Because without Her, I am only revolutions Of ruin. Because I am too soon. Because without You, I am only revolutions Of ruin. We are always sixteen...

Young people, Lord. Do they still call it infatuation? That magic ax that chops away the world in one blow, leaving only the couple standing there trembling? Whatever they call it, it leaps over anything, takes the biggest chair, the largest slice, rules the ground wherever it walks, from a mansion to a swamp, and its selfishness is its beauty. Before I was reduced to singsong, I saw all kinds of mating. Most are two-night stands trying to last a season. Some, the riptide ones, claim exclusive right to the real name, even though everybody drowns in its wake. People with no imagination feed it with sex—the clown of love. They don’t know the real kinds, the better kinds, where losses are cut and everybody benefits. It takes a certain intelligence to love like that—softly, without props. But the world is such a showpiece, maybe that’s why folks try to outdo it, put everything they feel onstage just to prove they can think up things too: handsome scary things like fights to the death, adultery, setting sheets afire. They fail, of course. The world outdoes them every time. While they are busy showing off, digging other people’s graves, hanging themselves on a cross, running wild in the streets, cherries are quietly turning from greed to red, oysters are suffering pearls, and children are catching rain in their mouths expecting the drops to be cold but they’re not; they are warm and smell like pineapple before they get heavier and heavier, so heavy and fast they can’t be caught one at a time. Poor swimmers head for shore while strong ones wait for lightning’s silver veins. Bottle-green clouds sweep in, pushing the rain inland where palm trees pretend to be shocked by the wind. Women scatter shielding their hair and men bend low holding the women’s shoulders against their chests. I run too, finally. I say finally because I do like a good storm. I would be one of those people in the weather channel leaning into the wind while lawmen shout in megaphones: ‘Get moving!

They have no idea what a bottomless pit of misery I am. They will have to do more and more and more...but they don’t know how enormous my need is. They don’t know how much I will demand from them before I can even think about getting better. They do not know that this is not some practice fire drill meant to prepare them for the real inferno, because the real thing is happening right now. All the bells say: too late. Its much too late and I’m sure that they are still not listening. They still don’t know that they need to do more and more and more, they need to try to get through to me until they haven’t slept or eaten or breathed fresh air for days, they need to try until they’ve died for me. They have to suffer as I have. And even after they’ve done that, there will still be more. They will have to rearrange the order of the cosmos, they will have to end the cold war...they will have to cure hunger in Ethiopia, and end the sex trade in Thailand and stop torture in Argentina. They will have to do more then they ever thought they could if they want me to stay alive. They have no idea how much energy and exasperation I am willing to suck out of them until I feel better. I will drain them and drown them until they know how little of me there is left even after I’ve taken everything they’ve got to give me because I hate them for not knowing.

Strange that men, from age to age, should consent to hold their lives at the breath of another, merely that each in his turn may have a power of acting the tyrant according to the law! Oh, God! give me poverty! Shower upon me all the imaginary hardships of human life! I will receive them with all thankfulness. Turn me a prey to the wild beasts of the desert, so I be never again the victim of man, dressed in the gore-dripping robes of authority! Suffer me at least to call life, the pursuits of life, my own! Let me hold it at the mercy of the elements, of the hunger of the beasts, or the revenge of barbarians, but not of the cold-blooded prudence of monopolists and kings!

In the end, it seems to me that forgiveness may be the only realistic antidote we are offered in love, to combat the inescapable disappointments of intimacy." “Women’s sense of integrity seems to be entwined with an ethic of care, so that to see themselves as women as to see themselves in a relationship of connection…I believe that many modern women, my mother included, carry within them a whole secret New England cemetery, wherein that have quietly buried in many neat rows– the personal dreams they have given up for their families…(Women) have a sort of talent for changing form, enabling them to dissolve and then flow around the needs of their partners, or the needs of their children, or the needs of mere quotidian reality. They adjust, adapt, glide, accept.” “The cold ugly fact is that marriage does not benefit women as much as it benefits men. From studies, married men perform dazzingly better in life, live longer, accumulate more, excel at careers, report to be happier, less likely to die from a violent death, suffer less from alcoholism, drug abuse, and depression than single man…The reverse is not true. In fact, every fact is reverse, single women fare much better than married women. On average, married women take a 7% pay cut. All of this adds up to what Sociologists called the “Marriage Benefit Imbalance”…It is important to pause here and inspect why so women long for it (marriage) so deeply.

The personal, as everyone’s so fucking fond of saying, is political. So if some idiot politician, some power player, tries to execute policies that harm you or those you care about, take it personally. Get angry. The Machinery of Justice will not serve you here – it is slow and cold, and it is theirs, hardware and soft-. Only the little people suffer at the hands of Justice; the creatures of power slide from under it with a wink and a grin. If you want justice, you will have to claw it from them. Make it personal. Do as much damage as you can. Get your message across. That way, you stand a better chance of being taken seriously next time. Of being considered dangerous. And make no mistake about this: being taken seriously, being considered dangerous marks the difference - the only difference in their eyes - between players and little people. Players they will make deals with. Little people they liquidate. And time and again they cream your liquidation, your displacement, your torture and brutal execution with the ultimate insult that it’s just business, it’s politics, it’s the way of the world, it’s a tough life and that it’s nothing personal. Well, fuck them. Make it personal. Quellcrist Falconer Things I Should Have Learned by Now, Volume II

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

Abandoned. The word alone sends shudders down a sensitive spine, troubling the thoughts of pained souls as their hurt swells in ripples. It is a sentence of undesired solitude often pronounced on the innocent, the trusting—administered without warning or satisfactory cause. One day the moon is yours, or so you believe. The next, his countenance transforms from Jekyll to Hyde with no intention of ever turning back, and you are left trampled upon in a deserted street, concealed by dirty fog that squelches all illumination or any hope for future rays of light. It is the worst of mysteries why a beast considered noble would forsake his duty, exhibiting a heart of stone. And all who once looked on him, now turn down their eyes and suffer, beguiled. Some poisons have no antidote, but are slow, silent, torturous ends that curl up the broken body swept into a cold, dark corner. There she is left to drown in her tears—a dying heart. Abandoned.

Why should I give up revenge? On behalf of what? Moral principles? And what of the higher order of things, in which evil deeds are punished? For you, a philosopher and ethicist, an act of revenge is bad, disgraceful, unethical and illegal. But I ask: where is the punishment for evil? Who has it and grants access? The Gods, in which you do not believe? The great demiurge-creator, which you decided to replace the gods with? Or maybe the law? [...] I know what evil is afraid of. Not your ethics, Vysogota, not your preaching or moral treaties on the life of dignity. Evil is afraid of pain, mutilation, suffering and at the end of the day, death! The dog howls when it is badly wounded! Writhing on the ground and growls, watching the blood flow from its veins and arteries, seeing the bone that sticks out from a stump, watching its guts escape its open belly, feeling the cold as death is about to take them. Then and only then will evil begin to beg, 'Have mercy! I regret my sins! I'll be good, I swear! Just save me, do not let me waste away!'. Yes, hermit. That is the way to fight evil! When evil wants to harm you, inflict pain - anticipate them, it's best if evil does not expect it. But if you fail to prevent evil, if you have been hurt by evil, then avenge him! It is best when they have already forgotten, when they feel safe. Then pay them in double. In triple. An eye for an eye? No! Both eyes for an eye! A tooth for a tooth? No! All their teeth for a tooth! Repay evil! Make it wail in pain, howling until their eyes pop from their sockets. And then, you can look under your feet and boldly declare that what is there cannot endanger anyone, cannot hurt anyone. How can someone be a danger, when they have no eyes? How can someone hurt when they have no hands? They can only wait until they bleed to death.

You are cold, because you are alone: no contact strikes the fire from you that is in you. You are sick; because the best of feelings, the highest and the sweetest given to man, keeps far away from you. You are silly, because, suffer as you may, you will not beckon it to approach; nor will you stir one step to meet it where it waits you.

If you cannot understand my argument, and declare "It's Greek to me", you are quoting Shakespeare; if you claim to be more sinned against than sinning, you are quoting Shakespeare; if you recall your salad days, you are quoting Shakespeare; if you act more in sorrow than in anger; if your wish is farther to the thought; if your lost property has vanished into thin air, you are quoting Shakespeare; if you have ever refused to budge an inch or suffered from green-eyed jealousy, if you have played fast and loose, if you have been tongue-tied, a tower of strength, hoodwinked or in a pickle, if you have knitted your brows, made a virtue of necessity, insisted on fair play, slept not one wink, stood on ceremony, danced attendance (on your lord and master), laughed yourself into stitches, had short shrift, cold comfort or too much of a good thing, if you have seen better days or lived in a fool's paradise -why, be that as it may, the more fool you , for it is a foregone conclusion that you are (as good luck would have it) quoting Shakespeare; if you think it is early days and clear out bag and baggage, if you think it is high time and that that is the long and short of it, if you believe that the game is up and that truth will out even if it involves your own flesh and blood, if you lie low till the crack of doom because you suspect foul play, if you have your teeth set on edge (at one fell swoop) without rhyme or reason, then - to give the devil his due - if the truth were known (for surely you have a tongue in your head) you are quoting Shakespeare; even if you bid me good riddance and send me packing, if you wish I was dead as a door-nail, if you think I am an eyesore, a laughing stock, the devil incarnate, a stony-hearted villain, bloody-minded or a blinking idiot, then - by Jove! O Lord! Tut tut! For goodness' sake! What the dickens! But me no buts! - it is all one to me, for you are quoting Shakespeare.

The train bore me away, through the monstrous scenery of slag-heaps, chimneys, piled scrap-iron, foul canals, paths of cindery mud criss-crossed by the prints of clogs. This was March, but the weather had been horribly cold and everywhere there were mounds of blackened snow. As we moved slowly through the outskirts of the town we passed row after row of little grey slum houses running at right angles to the embankment. At the back of one of the houses a young woman was kneeling on the stones, poking a stick up the leaden waste-pipe which ran from the sink inside and which I suppose was blocked. I had time to see everything about her—her sacking apron, her clumsy clogs, her arms reddened by the cold. She looked up as the train passed, and I was almost near enough to catch her eye. She had a round pale face, the usual exhausted face of the slum girl who is twenty-five and looks forty, thanks to miscarriages and drudgery; and it wore, for the second in which I saw it, the most desolate, hopeless expression I have ever-seen. It struck me then that we are mistaken when we say that ‘It isn’t the same for them as it would be for us,’ and that people bred in the slums can imagine nothing but the slums. For what I saw in her face was not the ignorant suffering of an animal. She knew well enough what was happening to her—understood as well as I did how dreadful a destiny it was to be kneeling there in the bitter cold, on the slimy stones of a slum backyard, poking a stick up a foul drain-pipe.

And all the spaces of our past moments of solitude, the spaces in which we have suffered from solitude, enjoyed, desired, and compromised solitude, remain indelible within us and precisely because the human being wants them to remain so. He knows instinctively that this space identified with his solitude is creative; that even when it is forever expunged from the present, when, henceforth, it is alien to all the promises of the future, even when we no longer have a garret, when the attic room is lost and gone, there remains the fact that we once loved a garret, once lived in an attic. We return to them in our night dreams. These retreats have the value of a shell. And when we reach the very end of the labyrinths of sleep, when we attain to the regions of deep slumber, we may perhaps experience a type of repose that is pre-human; pre-human, in this case, approaching the immemorial. But in the daydream itself, the recollection of moments of confined, simple, shut-in space are experiences of heartwarming space, of a space that does not seek to become extended, but would like above all still to be possessed. In the past, the attic may have seemed too small, it may have seemed cold in winter and hot in summer. Now, however, in memory recaptured through daydreams, it is hard to say through what syncretism the attic is at once small and large, warm and cool, always comforting.

When she's not talking to him the house is heavy and cold and we know we're not supposed to talk to him either for fear she'll give us the bitter look. We know Dad has done the bad thing and we know you can make anyone suffer by not talking to him. Even little Michael knows that when Dad does the bad thing you don't talk to him from Friday to Monday and when he tries to lift you to his lap you run to Mam.

The personal, as every one’s so fucking fond of saying, is political. So if some idiot politician, some power player, tries to execute policies that harm you or those you care about, TAKE IT PERSONALLY. Get angry. The Machinery of Justice will not serve you here—it is slow and cold, and it is theirs, hardware and soft. Only the little people suffer at the hands of Justice; the creatures of power slide out from under with a wink and a grin. If you want justice, you will have to claw it from them. Make it PERSONAL. Do as much damage as you can. GET YOUR MESSAGE ACROSS. That way you stand a far better chance of being taken seriously next time. Of being considered dangerous. And make no mistake about this: being taken seriously, being considered dangerous marks the difference, the ONLY difference in their eyes, between players and little people. Players they will make deals with. Little people they liquidate. And time and again they cream your liquidation, your displacement, your torture and brutal execution with the ultimate insult that it’s just business, it’s politics, it’s the way of the world, it’s a tough life and that IT’S NOTHING PERSONAL. Well, fuck them. Make it personal.   QUELLCRIST FALCONER Things I Should Have Learnt by Now Volume II

Right-wing women have surveyed the world: they find it a dangerous place. They see that work subjects them to more danger from more men; it increases the risk of sexual exploitation. They see that creativity and originality in their kind are ridiculed; they see women thrown out of the circle of male civilization for having ideas, plans, visions, ambitions. They see that traditional marriage means selling to one man, not hundreds: the better deal. They see that the streets are cold, and that the women on them are tired, sick, and bruised. They see that the money they can earn will not make them independent of men and that they will still have to play the sex games of their kind: at home and at work too. They see no way to make their bodies authentically their own and to survive in the world of men. They know too that the Left has nothing better to offer: leftist men also want wives and whores; leftist men value whores too much and wives too little. Right-wing women are not wrong. They fear that the Left, in stressing impersonal sex and promiscuity as values, will make them more vulnerable to male sexual aggression, and that they will be despised for not liking it. They are not wrong. Right-wing women see that within the system in which they live they cannot make their bodies their own, but they can agree to privatized male ownership: keep it one-on-one, as it were. They know that they are valued for their sex— their sex organs and their reproductive capacity—and so they try to up their value: through cooperation, manipulation, conformity; through displays of affection or attempts at friendship; through submission and obedience; and especially through the use of euphemism—“femininity, ” “total woman, ” “good, ” “maternal instinct, ” “motherly love. ” Their desperation is quiet; they hide their bruises of body and heart; they dress carefully and have good manners; they suffer, they love God, they follow the rules. They see that intelligence displayed in a woman is a flaw, that intelligence realized in a woman is a crime. They see the world they live in and they are not wrong. They use sex and babies to stay valuable because they need a home, food, clothing. They use the traditional intelligence of the female—animal, not human: they do what they have to to survive.

Thus thought I, as by night I read Of the great army of the dead, The trenches cold and damp, The starved and frozen camp,-- The wounded from the battle-plain, In dreary hospitals of pain, The cheerless corridors, The cold and stony floors. Lo! in that house of misery A lady with a lamp I see Pass through the glimmering gloom And flit from room to room. And slow, as in a dream of bliss, The speechless sufferer turns to kiss Her shadow, as it falls Upon the darkening walls.

I have seen Christians in Communist prisons with fifty pounds of chains on their feet, tortured with red-hot iron pokers, in whose throats spoonfuls of salt had been forced, being kept afterward without water, starving, whipped, suffering from cold —and praying with fervor for the Communists. This is humanly inexplicable! It is the love of Christ, which was poured out in our hearts.

But nothing could prepare me for the pain of watching my child suffer. I held her when she puked from the chemo. I wrapped her in blankets when she was so cold she was crying. I kissed her forehead like she was my baby again, because she was forever my baby.

The Greek word for "return" is nostos. Algos means "suffering." So nostalgia is the suffering caused by an unappeased yearning to return. To express that fundamental notion most Europeans can utilize a word derived from the Greek (nostalgia, nostalgie) as well as other words with roots in their national languages: añoranza, say the Spaniards; saudade, say the Portuguese. In each language these words have a different semantic nuance. Often they mean only the sadness caused by the impossibility of returning to one's country: a longing for country, for home. What in English is called "homesickness." Or in German: Heimweh. In Dutch: heimwee. But this reduces that great notion to just its spatial element. One of the oldest European languages, Icelandic (like English) makes a distinction between two terms: söknuour: nostalgia in its general sense; and heimprá: longing for the homeland. Czechs have the Greek-derived nostalgie as well as their own noun, stesk, and their own verb; the most moving, Czech expression of love: styska se mi po tobe ("I yearn for you," "I'm nostalgic for you"; "I cannot bear the pain of your absence"). In Spanish añoranza comes from the verb añorar (to feel nostalgia), which comes from the Catalan enyorar, itself derived from the Latin word ignorare (to be unaware of, not know, not experience; to lack or miss), In that etymological light nostalgia seems something like the pain of ignorance, of not knowing. You are far away, and I don't know what has become of you. My country is far away, and I don't know what is happening there. Certain languages have problems with nostalgia: the French can only express it by the noun from the Greek root, and have no verb for it; they can say Je m'ennuie de toi (I miss you), but the word s'ennuyer is weak, cold -- anyhow too light for so grave a feeling. The Germans rarely use the Greek-derived term Nostalgie, and tend to say Sehnsucht in speaking of the desire for an absent thing. But Sehnsucht can refer both to something that has existed and to something that has never existed (a new adventure), and therefore it does not necessarily imply the nostos idea; to include in Sehnsucht the obsession with returning would require adding a complementary phrase: Sehnsucht nach der Vergangenheit, nach der verlorenen Kindheit, nach der ersten Liebe (longing for the past, for lost childhood, for a first love).

But he’d also gotten a personal prickly chill all over from his own thinking. He could do the dextral pain the same way: Abiding. No one single instant of it was unendurable. Here was a second right here: he endured it. What was undealable-with was the thought of all the instants all lined up and stretching ahead, glittering. And the projected future fear of the A.D.A., whoever was out there in a hat eating Third World fast food; the fear of getting convicted of Nuckslaughter, of V.I.P.-suffocation; of a lifetime on the edge of his bunk in M.C.I. Walpole, remembering. It’s too much to think about. To Abide there. But none of it’s as of now real. What’s real is the tube and Noxzema and pain. And this could be done just like the Old Cold Bird. He could just hunker down in the space between each heartbeat and make each heartbeat a wall and live in there. Not let his head look over. What’s unendurable is what his own head could make of it all. What his head could report to him, looking over and ahead and reporting. But he could choose not to listen; he could treat his head like G. Day or R. Lenz: clueless noise. He hadn’t quite gotten this before now, how it wasn’t just the matter of riding out the cravings for a Substance: everything unendurable was in the head, was the head not Abiding in the Present but hopping the wall and doing a recon and then returning with unendurable news you then somehow believed.

It is often attempted to palliate slavery by comparing the state of slaves with our poorer countrymen: if the misery of our poor be caused not by the laws of nature, but by our institutions, great is our sin; but how this bears on slavery, I cannot see; as well might the use of the thumb-screw be defended in one land, by showing that men in another land suffered from some dreadful disease. Those who look tenderly at the slave owner, and with a cold heart at the slave, never seem to put themselves into the position of the latter; what a cheerless prospect, with not even a hope of change! picture to yourself the chance, ever hanging over you, of your wife and your little children — those objects which nature urges even the slave to call his own — being torn from you and sold like beasts to the first bidder! And these deeds are done and palliated by men, who profess to love their neighbours as themselves, who believe in God, and pray that his Will be done on earth! It makes one's blood boil, yet heart tremble, to think that we Englishmen and our American descendants, with their boastful cry of liberty, have been and are so guilty...

Sol, listen,” came the Voice, modulated now so it did not boom from far above but almost whispered in his ear, “the future of humankind depends upon your choice. Can you offer Rachel out of love, if not obedience?” Sol heard the answer in his mind even as he groped for the words. There would be no more offerings. Not this day. Not any day. Humankind had suffered enough for its love of gods, its long search for God. He thought of the many centuries in which his people, the Jews, had negotiated with God, complaining, bickering, decrying the unfairness of things but always—always—returning to obedience at whatever the cost. Generations dying in the ovens of hatred. Future generations scarred by the cold fires of radiation and renewed hatred. Not this time. Not ever again.

What best remind us of a person is precisely what we had forgotten (because it was of no importance, and we therefore left it in full possession of its strength). That is why the better part of our memories exist outside us, in a blatter of rain, in the smell of an unaired room or of the first crackling brushwood fire in a cold grate: wherever, in short, we happen upon what our mind, having no use for it, had rejected, the last treasure that the past has in store, the richest, that which, when all our flow of tears seems to have dried at the source, can make us weep again. Outside us? Within us, rather, but hidden from our eyes in an oblivion more or less prolonged. It is thanks to this oblivion alone that we can from time to time recover the person that we were, place ourselves in relation to things as he was placed, suffer anew because we are no longer ourselves but he, and because he loved what now leaves us indifferent. In the broad daylight of our habitual memory the images of the past turn gradually pale and fade out of sight, nothing remains of them, we shall never recapture it. Or rather we should never recapture it had not a few words been carefully locked away in oblivion, just as an author deposits in the National Library a copy of a book which might otherwise become unobtainable.

Cold flu looks nothing in front of cancer...complications in our personal life is like a flu and killing people on name of God or borders or countries is cancer...you can help this planet...there are ways...willingness is an action We are one...the only difference is ...few are awake, few are ready to wake up and few are just ignorant and time is coming when there will be no choice for those who is ignorant because of suffering and pain .... Bigger EGO is always drawn to Bigger Ego so many times Bigger ego ignores the important message being delivered by not a famous person. Love heals...Love not from mind...deep from heart....Mind brings games and play around with relationships...Something sacred deep from heart....L ♥ V E...Unconditional...No business of give and take....unconditional giving.... Don't be afraid and run away from loneliness and start seeking securities....Try to enjoy every part of it and then you will see ...Loneliness turned into something which we never want to loose....investigate your feeling when you feel lonely We always want something in return...we have made LOVE a business...I did it too in the past that's why I know it...this is the reason that we should change...you change, I change....everyone should think again on the way of living life and thinking and specially who thinks they know what life is. 2 births in the same life....physical and spiritual....you break the bondage (psychologically) with physical attributes of life ( detached state of mind) and try to find real "maksad" (purpose) of your existence as Being not Doing If you want to enjoy your relationship with your special one then please keep these tools handy:1) Patience2) Trust3) Freedom4) Honesty5) Respect we are all stars... twinkling with love and when there is love then there is no conflict 4 letters L ♥ V E ..imagine these letters on your hand and try to feel the deep meaning and power of these letters...feel the love you have for this life...start from there and spread love to everyone you see or meet...LOVE

Your call is clear, cold centuries across; You bid me follow you, and take my cross, And daily lose myself, myself deny, And stern against myself shout ‘Crucify’. My stubborn nature rises to rebel Against your call. Proud choruses of hell Unite to magnify my restless hate Of servitude, lest I capitulate. The world, to see my cross, would pause and jeer. I have no choice, but still to persevere To save myself – and follow you from far, More slow than Magi-for I have no star. And yet you call me still. Your cross Eclipses mine, transforms the bitter loss I thought that I would suffer if I came To you- into immeasurable gain. I kneel before you, Jesus, crucified, My cross is shouldered and my self denied; I’ll follow daily, closely, not refuse For love of you and man myself to lose.

Oddly enough, I never used to suffer from depression on cold, grey, cloudy days like this. I felt as if nature was in harmony with me, that it reflected my soul.

When weary with the long day’s care, And earthly change from pain to pain, And lost, and ready to despair, Thy kind voice calls me back again O my true friend, I am not lone While thou canst speak with such a tone! So hopeless is the world without, The world within I doubly prize; Thy world where guile and hate and doubt And cold suspicion never rise; Where thou and I and Liberty Have undisputed sovereignty. What matters it that all around Danger and grief and darkness lie, If but within our bosom’s bound We hold a bright unsullied sky, Warm with ten thousand mingled rays Of suns that know no winter days? Reason indeed may oft complain For Nature’s sad reality, And tell the suffering heart how vain Its cherished dreams must always be; And Truth may rudely trample down The flowers of Fancy newly blown. But thou art ever there to bring The hovering visions back and breathe New glories o’er the blighted spring And call a lovelier life from death, And whisper with a voice divine Of real worlds as bright as thine. I trust not to thy phantom bliss, Yet still in evening’s quiet hour With never-failing thankfulness I welcome thee, benignant power, Sure solacer of human cares And brighter hope when hope despairs.

While they are busy showing off, digging other people’s graves, hanging themselves on a cross, running wild in the streets, cherries are quietly turning from green to red, oysters are suffering pearls, and children are catching rain in their mouths expecting the drops to be cold but they’re not; they are warm and smell like pineapple before they get heavier and heavier, so heavy and fast they can’t be caught one at a time. Poor swimmers head for shore while strong ones wait for lightning’s silver veins. Bottle-green clouds sweep in, pushing the rain inland where palm trees pretend to be shocked by the wind.

There are transitions in life whether we want them or not. You get older. You lose jobs and loves and people. The story of your life may change dramatically, tragically, or so quietly you don’t even notice. It’s never any fun, but it can’t be avoided. Sometimes you just have to walk into the cold dark water of the unfamiliar and suffer for a while. You have to go slow, breathe, don’t stop, get your head under, and then wait. And soon you get used to it. Soon the pain is gone and you have forgotten it because you are swimming, way out here where it’s hard and where you were scared to go, swimming sleekly through the new.

I paid the taxi driver, got out with my suitcase, surveyed my surroundings, and just as I was turning to ask the driver something or get back into the taxi and return forthwith to Chillán and then to Santiago, it sped off without warning, as if the somewhat ominous solitude of the place had unleashed atavistic fears in the driver's mind. For a moment I too was afraid. I must have been a sorry sight standing there helplessly with my suitcase from the seminary, holding a copy of Farewell's Anthology in one hand. Some birds flew out from behind a clump of trees. They seemed to be screaming the name of that forsaken village, Querquén, but they also seemed to be enquiring who: quién, quién, quién. I said a hasty prayer and headed for a wooden bench, there to recover a composure more in keeping with what I was, or what at the time I considered myself to be. Our Lady, do not abandon your servant, I murmured, while the black birds, about twenty-five centimetres in length, cried quién, quién, quién. Our Lady of Lourdes, do not abandon your poor priest, I murmured, while other birds, about ten centimetres long, brown in colour, or brownish, rather, with white breasts, called out, but not as loudly, quién, quién, quién, Our Lady of Suffering, Our Lady of Insight, Our Lady of Poetry, do not leave your devoted subject at the mercy of the elements, I murmured, while several tiny birds, magenta, black, fuchsia, yellow and blue in colour, wailed quién, quién, quién, at which point a cold wind sprang up suddenly, chilling me to the bone.

The beauty that emerges from woundedness is a beauty infused with feeling, a beauty different from the beauty of landscape and the cold perfect form. This is a beauty that has suffered its way through the ache of desolation until the words or music emerged to equal the hunger and desperation at its heart. It must also be said that not all woundedness succeeds in finding its way through to beauty of form. Most woundedness remains hidden, lost inside forgotten silence. Indeed, in every life there is some wound that continues to weep secretly, even after years of attempted healing. Where woundedness can be refined into beauty a wonderful transfiguration takes place.

Nothing is really more inhuman than human relations based on morals. When a man gives bread in order to be charitable, lives with a woman in order to be faithful, eats with a Negro in order to be unprejudiced, and refuses to kill in order to be peaceful, he is as cold as a clam. He does not actually see the other person. Only a little less chilly is the benevolence springing from pity, which acts to remove suffering because it finds the sight of it disgusting. But

The dead do not measure the passage of time. A minute, an hour, a century, are all same to them. Nine million years could pass- one named for every species on Earth- and yet it would be no different from a single revolution around the sun. They do not feel the heat of flames, or the cold of space. They do not suffer the mourning of loved ones left behind, or carry the anger for all the things they had yet to do. They are not at peace, nor are they in turmoil. They are not anything but gone. Their next stop is infinity, and the mysteries that might wait there. The dead have nothing left to them but a silent faith in that unknowable infinity-even if theirs is a belief that nothing waits but an infinity of infinities. Because believing in nothing is still believing in something- and only by reaching eternity will anyone know the truth of it all.

I waited, hesitant to go out into the cold again. It was one of those days that have no mercy on your toes, that are oblivious to the suffering of your ears, that are mean and determined to take a chunk of your nose. It was a day to remind you that you can shiver all you want, sniff all you want, the universe is still oblivious. And if you ask why the inhumane temperature, the universe will answer you with tight lips and a cold tone and tell you to go back where you came from if you do not like it here.

We found, before the hands of the dial had taught us the lapse of a week, that this would be something not to be endured. The sun sank lower every day behind the crags and silvery horns; the heavens grew to wear a hue of violet, almost black, and yet unbearably dazzling; as the notes of our voices fell upon the atmosphere they assumed a metallic tone, as if the air itself had become frozen from the beginning of the world and they tinkled against it; our sufferings had mounted in their intensity till they were too great to be resisted.

You are filled with anguish For the suffering of others. And no one's grief Has ever passed you by. You are relentless Only to yourself, Forever cold and pitiless. But if only you could look upon Your own sadness from a distance, Just once with a loving soul— Oh, how you would pity yourself. How sadly you would weep. —Grand Duchess Olga Nikolaevna Romanova, poem dedicated to her mother, April 23, 1917

This concept is intuitive, and yet when we watch extremophiles, from emperor penguins braving the Antarctic chill to camels trekking over scorching sands, it’s easy to think that they are suffering throughout their lives. We admire them not just for their physiological resilience but also for their psychological fortitude. We project our senses onto theirs and assume that they’d be in discomfort because we’d be in discomfort. But their senses are tuned to the temperatures in which they live. A camel likely isn’t distressed by the baking sun, and penguins probably don’t mind huddling through an Antarctic storm. Let the storm rage on. The cold doesn’t bother them, anyway.

Jesus learned obedience by the things He suffered. Peter learned obedience by the things he suffered. Paul learned obedience by the things he suffered. What about you? Have you learned? Or are you hard, calloused, cold, bitter, and resentful? Then you did not learn obedience.

When we were in our mother’s womb, we felt secure—protected from heat, cold, and hunger. But the moment we were born and came into contact with the world’s suffering, we began to cry. Since then, we have yearned to return to the security of our mother’s womb. We long for permanence, but everything is changing. We desire an absolute, but even what we call our “self” is impermanent. We seek a place where we can feel safe and secure, a place we can rely on for a long time. When we touch the ground, we feel the stability of the earth and feel confident. When we observe the steadiness of the sunshine, the air, and the trees, we know that we can count on the sun to rise each day and the air and the trees to be there tomorrow. When we build a house, we build it on ground that is solid. Before putting our trust in others, we need to choose friends who are stable, on whom we can rely.

Even memory though, can hardly be relied on. Can anyone say for certain what really happened to us back then? If we’re blessed though, a few words might remain by our side. They climb to the top of the hill during the night, crawl into small holes dug to fit the shape of their bodies, stay quite still, and let the stormy winds of time blow past. Dawn finally breaks, the wild wind subsides, and the surviving words quietly peek out from the surface. For the most part they have small voices—they are shy and only have ambiguous ways of expressing themselves. Even so, they are ready to serve as witnesses. As honest, fair witnesses. But in order to create those long enduring, long-suffering words, or else to find them and leave them behind, you must sacrifice, unconditionally, your own body, your very own heart. You have to lay down your neck on a cold stone pillow illuminated by the winter moon.

I wonder how many people I know are out there, battling demons and leviathans alone on this cold night. How many people I know who tell me they are fine, and know how to expertly hide the cry for help behind their eyes. How many are just a helping hand away from a moment that could better their entire life. And how many will never ask, instead ball up these terrible things inside themselves thinking they are all alone in their fight. It is a sobering thought: Everyone we love and know and hate are all suffering in some great or small way. This is why we must be swift with our kindness. make greater efforts at compassion when we ask someone if they are okay.

There in its nasty, stinking, underground home our insulted, crushed and ridiculed mouse promptly becomes absorbed in cold, malignant and, above all, everlasting spite. For forty years together it will remember its injury down to the smallest, most ignominious details, and every time will add, of itself, details still more ignominious, spitefully teasing and tormenting itself with its own imagination. It will itself be ashamed of its imaginings, but yet it will recall it all, it will go over and over every detail, it will invent unheard of things against itself, pretending that those things might happen, and will forgive nothing. Maybe it will begin to revenge itself, too, but, as it were, piecemeal, in trivial ways, from behind the stove, incognito, without believing either in its own right to vengeance, or in the success of its revenge, knowing that from all its efforts at revenge it will suffer a hundred times more than he on whom it revenges itself, while he, I daresay, will not even scratch himself. On its deathbed it will recall it all over again, with interest accumulated over all the years…

This was to me a far more terrible loss than the two that I had suffered before. For though, Lord help me, I had travelled far enough from all paths of decent or godly living, yet there was in me, though I myself write it, a certain goodness of heart which, when I was sober (or sick) made me very sorry of all that I had done before the fit came on me. And this I lost wholly: having in place thereof another deadly coldness at the heart. I am not, as I have before said, ready with my pen, so I fear that what I have just written may not be readily understood.

You make yourself more important than them. You are preoccupied with your own salvation. If you say that you will apostatize, those people will be taken out of the pit. They will be saved from suffering. And you refuse to do so. It's because you dread to betray the Church. You dread to be the dregs of the Church, like me." Until now Ferreira's words had burst out as a single breath of anger, but now his voice gradually weakened as he said: "Yet I was the same as you. On that cold, black night I, too, was as you are now. And yet is your way of acting love? A priest ought to life in imitation of Christ. If Christ were here..." For a moment Ferreira remained silent; then he suddenly broke out in a strong voice: "Certainly Christ would have apostatized for them.

All languages that derive fromLatin form the word 'compassion' by combining the prefix meaning 'with' (com-) and the root meaning 'suffering' (Late Latin, passio). In other languages- Czech, Polish, German, and Swedish, for instance- this word is translated by a noun formed of an equivalent prefixcombined with the word that means 'feeling' (Czech, sou-cit; Polish, wsspół-czucie; German, Mit-gefühl; Swedish, medkänsla). In languages that derive from Latin, 'compassion' means: we cannot look on coolly as others suffer; or, we sympathize with those who suffer. Another word with approximately the same meaning, 'pity' (French, pitié; Italian, pietà; etc.), connotes a certain condescension towards the sufferer. 'To take pity on a woman' means that we are better off than she, that we stoop to her level, lower ourselves. That is why the word 'compassion' generally inspires suspicion; it designates what is considered an inferior, second-rate sentiment that has little to do with love. To love someone out of compassion means not really to love. In languages that form the word 'compassion' not from the root 'suffering' but from the root 'feeling', the word is used in approximately the same way, but to contend that it designates a bad or inferior sentiment is difficult. The secret strength of its etymology floods the word with another light and gives it a broader meaning: to have compassion (co-feeling) means not only to be able to live with the other's misfortune but also to feel with him any emotion- joy, anxiety, happiness, pain. This kind of compassion (in the sense of soucit, współczucie, Mitgefühl, medkänsla) therefore signifies the maximal capacity of affective imagination, the art of emotional telepathy. In the hierarchy of sentiments, then, it is supreme. By revealing to Tomas her dream about jabbing needles under her fingernails, Tereza unwittingly revealed that she had gone through his desk. If Tereza had been any other woman, Tomas would never have spoken to her again. Aware of that, Tereza said to him, 'Throw me out!' But instead of throwing her out, he seized her and kissed the tips of her fingers, because at that moment he himself felt the pain under her fingernails as surely as if the nerves of her fingers led straight to his own brain. Anyone who has failed to benefit from the the Devil's gift of compassion (co-feeling) will condemn Tereza coldly for her deed, because privacy is sacred and drawers containing intimate correspondence are not to be opened. But because compassion was Tomas's fate (or curse), he felt that he himself had knelt before the open desk drawer, unable to tear his eyes from Sabina's letter. He understood Tereza, and not only was he incapable of being angry with her, he loved her all the more.

We know what it is to get out of bed on a freezing morning in a room without a fire, and how the very vital principle within us protests against the ordeal. Probably most persons have lain on certain mornings for an hour at a time unable to brace themselves to the resolve. We think how late we shall be, how the duties of the day will suffer; we say, “I must get up, this is ignominious,” etc.; but still the warm couch feels too delicious, the cold outside too cruel, and resolution faints away and postpones itself again and again just as it seemed on the verge of bursting the resistance and passing over into the decisive act. Now how do we ever get up under such circumstances? If I may generalize from my own experience, we more often than not get up without any struggle or decision at all. We suddenly find that we have got up. A fortunate lapse of consciousness occurs; we forget both the warmth and the cold; we fall into some revery connected with the day’s life, in the course of which the idea flashes across us, “Hollo! I must lie here no longer” – an idea which at that lucky instant awakens no contradictory or paralyzing suggestions, and consequently produces immediately its appropriate motor effects. It was our acute consciousness of both the warmth and the cold during the period of struggle, which paralyzed our activity then and kept our idea of rising in the condition of wish and not of will. The moment these inhibitory ideas ceased, the original idea exerted its effects.

Tess's feminine hope - shall we confess it - had been so obstinately recuperative as to revive in her surreptitious visions of a domiciliary intimacy continued long enough to break down his coldness even against his judgement. Though unsophisticated in the usual sense, she was not incomplete; and it would have denoted deficiency of womanhood if she had not instinctively known what an argument lies in propinquity. Nothing else would save her, she knew, if this failed. It was wrong to hope in what was of the nature of strategy, she said to herself; yet that sort of hope she could not extinguish. His last representation had now been made, and it was, as she said, a new view. She had truly never though so far as that, and his lucid picture of possible offspring who would scorn her was one that brought deadly conviction to an honest heart which was humanitarian to its centre. Sheer experience had already taught her that, in some circumstances, there was one thing better than to lead a good life, and that was to be saved from leading any life whatever. Like all who have been previsioned by suffering, she could, in the words of M. Sully-Prudhomme, hear a penal sentence in the fiat, 'You shall be born,' particularly if addressed to potential issue or hers.

Government is a plain, simple, intelligent thing, founded in nature and reason, quite comprehensible by common sense [the Dissertation continued]. . . . The true source of our suffering has been our timidity. We have been afraid to think. . . . Let us dare to read, think, speak, and write. . . . Let it be known that British liberties are not the grants of princes or parliaments . . . that many of our rights are inherent and essential, agreed on as maxims and established as preliminaries, even before Parliament existed. . . . Let us read and recollect and impress upon our souls the views and ends of our more immediate forefathers, in exchanging their native country for a dreary, inhospitable wilderness. . . . Recollect their amazing fortitude, their bitter sufferings—the hunger, the nakedness, the cold, which they patiently endured—the severe labors of clearing their grounds, building their houses, raising their provisions, amidst dangers from wild beasts and savage men, before they had time or money or materials for commerce. Recollect the civil and religious principles and hopes and expectations which constantly supported and carried them through all hardships with patience and resignation. Let us recollect it was liberty, the hope of liberty, for themselves and us and ours, which conquered all discouragements, dangers, and trials.

An alternative — and better — definition of reality can be found by naming some of its components: air, sunlight, wind, water, the motion of waves, the patterns of clouds before a coming storm. These elements, unlike 20th-century office routines, have been here since before life appeared on this planet, and they will continue long after office routines are gone. They are understood by everyone, not just a small segment of a highly advanced society. When considered on purely logical grounds, they are more real than the extremely transitory lifestyles of the modern civilization the depressed ones want to return to.If this is so, then it follows that those who see sailing as an escape from reality have their understanding of sailing and reality backward. Sailing is not an escape, but a return to and a confrontation of a reality from which modern civilization is itself an escape. For centuries, man suffered from the reality of an Earth that was too dark or too hot or too cold for his comfort, and to escape this he invented complex systems of lighting, heating and air conditioning.Sailing rejects these and returns to the old realities of dark and heat and cold. Modern civilization has found radio, television, movies, nightclubs and a huge variety of mechanized entertainment to titillate our senses and help us escape from the apparent boredom of the Earth and the Sun, the wind and the stars. Sailing returns to these ancient realities.

THE BEET IS THE MOST INTENSE of vegetables. The radish, admittedly, is more feverish, but the fire of the radish is a cold fire, the fire of discontent not of passion. Tomatoes are lusty enough, yet there runs through tomatoes an undercurrent of frivolity. Beets are deadly serious. Slavic peoples get their physical characteristics from potatoes, their smoldering inquietude from radishes, their seriousness from beets. The beet is the melancholy vegetable, the one most willing to suffer. You can't squeeze blood out of a turnip . . . The beet is the murderer returned to the scene of the crime. The beet is what happens when the cherry finishes with the carrot. The beet is the ancient ancestor of the autumn moon, bearded, buried, all but fossilized; the dark green sails of the grounded moon-boat stitched with veins of primordial plasma; the kite string that once connected the moon to the Earth now a muddy whisker drilling desperately for rubies. The beet was Rasputin's favorite vegetable. You could see it in his eyes. In Europe there is grown widely a large beet they call the mangel-wurzel. Perhaps it is mangel-wurzel that we see in Rasputin. Certainly there is mangel-wurzel in the music of Wagner, although it is another composer whose name begins, B-e-e-t——. Of course, there are white beets, beets that ooze sugar water instead of blood, but it is the red beet with which we are concerned; the variety that blushes and swells like a hemorrhoid, a hemorrhoid for which there is no cure. (Actually, there is one remedy: commission a potter to make you a ceramic asshole—and when you aren't sitting on it, you can use it as a bowl for borscht.) An old Ukrainian proverb warns, “A tale that begins with a beet will end with the devil.” That is a risk we have to take.

Do not fear the ghosts in this house; they are the least of your worries. Personally I find the noises they make reassuring. The creaks and footsteps in the night, their little tricks of hiding things, or moving them, I find endearing, not upsettling. It makes the place feel so much more like a home. Inhabited. Apart from ghosts nothing lives here for long. No cats no mice, no flies, no dreams, no bats. Two days ago I saw a butterfly, a monarch I believe, which danced from room to room and perched on walls and waited near to me. There are no flowers in this empty place, and, scared the butterfly would starve, I forced a window wide, cupped my two hands around her fluttering self, feeling her wings kiss my palms so gentle, and put her out, and watched her fly away. I've little patience with the seasons here, but your arrival eased this winter's chill. Please, wander round. Explore it all you wish. I've broken with tradition on some points. If there is one locked room here, you'll never know. You'll not find in the cellar's fireplace old bones or hair. You'll find no blood. Regard: just tools, a washing-machine, a drier, a water-heater, and a chain of keys. Nothing that can alarm you. Nothing dark. I may be grim, perhaps, but only just as grim as any man who suffered such affairs. Misfortune, carelessness or pain, what matters is the loss. You'll see the heartbreak linger in my eyes, and dream of making me forget what came before you walked into the hallway of this house. Bringing a little summer in your glance, and with your smile. While you are here, of course, you will hear the ghosts, always a room away, and you may wake beside me in the night, knowing that there's a space without a door, knowing that there's a place that's locked but isn't there. Hearing them scuffle, echo, thump and pound. If you are wise you'll run into the night, fluttering away into the cold, wearing perhaps the laciest of shifts. The lane's hard flints will cut your feet all bloody as you run, so, if I wished, I could just follow you, tasting the blood and oceans of your tears. I'll wait instead, here in my private place, and soon I'll put a candle in the window, love, to light your way back home. The world flutters like insects. I think this is how I shall remember you, my head between the white swell of your breasts, listening to the chambers of your heart.

On his thirteenth birthday he had seen a film in which the central character was a painter who, unable to sell his work, grew cold and hungry as he went from one unsuccessful interview to the next; eventually he had become a vagrant, sleeping in the streets of the city where once he had walked in hope. Hawksmoor left the cinema in a mood of profound, terrified apprehension and, from that time, he was filled with a sense of time passing and with the fear that he might be left discarded on its banks. The fear had not left him, although now he could no longer remember from where it came: he looked back on his earlier life without curiosity, since it seemed to lack intrinsic interest, and when he looked forward he saw the same steady attainment of goals without any joy in their attainment. For him, the state of happiness was simply the state of not suffering and, if he cared for anything, it was for oblivion.

According to Massimo Maffei from the University of Turin, plants-and that includes trees-are perfectly capable of distinguishing their own roots from the roots of other species and even from the roots of related individuals. But why are trees such social beings? Why do they share food with their own species and sometimes even go so far as to nourish their competitors? The reasons are the same as for human communities: there are advantages to working together. A tree is not a forest. On its own, a tree cannot establish a consistent local climate. It is at the mercy of wind and weather. But together, many trees create an ecosystem that moderates extremes of heat and cold, stores a great deal of water, and generates a great deal of humidity. And in this protected environment, trees can live to be very old. To get to this point, the community must remain intact no matter what. If every tree were looking out only for itself, then quite a few of them would never reach old age. Regular fatalities would result in many large gaps in the tree canopy, which would make it easier for storms to get inside the forest and uproot more trees. The heat of summer would reach teh forest floor and dry it out. Every tree would suffer.

All great, simple images reveal a psychic state. The house, even more than the landscape, is a "psychic state," and even when reproduced as it appears from the outside, it bespeaks intimacy. Psychologists generally, and Francoise Minkowska in particular, together with those whom she has succeeded interesting in the subject, have studied the drawing of houses made by children, and even used them for testing. Indeed, the house-test has the advantage of welcoming spontaneity, for many children draw a house spontaneously while dreaming over their paper and pencil. To quote Anne Balif: "Asking a child to draw his house is asking him to reveal the deepest dream shelter he has found for his happiness. If he is happy, he will succeed in drawing a snug, protected house which is well built on deeply-rooted foundations." It will have the right shape, and nearly always there will be some indication of its inner strength. In certain drawings, quite obviously, to quote Mme. Balif, "it is warm indoors, and there is a fire burning, such a big fire, in fact, that it can be seen coming out of the chimney." When the house is happy, soft smoke rises in gay rings above the roof. If the child is unhappy, however, the house bears traces of his distress. In this connection, I recall that Francoise Minkowska organized an unusually moving exhibition of drawings by Polish and Jewish children who had suffered the cruelties of the German occupation during the last war. One child, who had been hidden in a closet every time there was an alert, continued to draw narrow, cold, closed houses long after those evil times were over. These are what Mme. Minkowska calls "motionless" houses, houses that have become motionless in their rigidity. "This rigidity and motionlessness are present in the smoke as well as in the window curtains. The surrounding trees are quite straight and give the impression of standing guard over the house". Mme. Minkowska knows that a live house is not really "motionless," that, particularly, it integrates the movements by means of which one accedes to the door. Thus the path that leads to the house is often a climbing one. At times, even, it is inviting. In any case, it always possesses certain kinesthetic features. If we were making a Rorschach test, we should say that the house has "K." Often a simple detail suffices for Mme. Minkowska, a distinguished psychologist, to recognize the way the house functions. In one house, drawn by an eight-year-old child, she notes that there is " a knob on the door; people go in the house, they live there." It is not merely a constructed house, it is also a house that is "lived-in." Quite obviously the door-knob has a functional significance. This is the kinesthetic sign, so frequently forgotten in the drawings of "tense" children. Naturally, too, the door-knob could hardly be drawn in scale with the house, its function taking precedence over any question of size. For it expresses the function of opening, and only a logical mind could object that it is used to close as well as to open the door. In the domain of values, on the other hand, a key closes more often than it opens, whereas the door-knob opens more often than it closes. And the gesture of closing is always sharper, firmer, and briefer than that of opening. It is by weighing such fine points as these that, like Francoise Minkowska, one becomes a psychologist of houses.

I was amazed, shocked, and sickened by what I heard throughout the day, over and over, by many victims' stories. I can think of no one with whom I didn't recognize a common thread. These monsters, these evil priests, used the same words and methods on all of us. With each session, I would find something that sent a cold chill down my spine. It amazed and frightened me that the actual words used on me, to rape me, to rape me, were the same as the words used on so many others from all over the United States. You would think that all these priests either were educated in how to concur and rape us, or they met privately with each other to compare notes and develop their plan of attack on us. The pattern was so much the same, with the same words, that you would swear it was scripted and disbursed to these priests. Do they secretly have closed-door meetings on how to abuse us? A chilling thought. Neary's routine of saying the “Our Father” during the rape and making me say it with him, repeating the “thy will be done” over and over, the absolution given me after he “finished,” the threats of having God take my parents away, the lectures about offering my suffering up to God, etc., etc., etc. My experience was identical, word-for-word, to that of many others. The exact words during the abuse were not just close, but exactly the same, as if it were some kind of abuse ritual. Ritual abuse is not limited to the religious definition and can include compulsive, abusive behavior performed in an exact series of steps with little variation. How could these similarities occur without the priests taking the same “abuse seminar” together some place, somehow? Was it taught in the seminary? In some dark corner? It goes beyond coincidence—the similarities in deeds and verbiage that these predators use on us. It truly chilled me to the very marrow of my bones.

Lady Dunreath, in the meantime, suffered torture; after she had seen Malvina turned from the abbey, she returned to her apartment; it was furnished with the most luxurious elegance, yet she could not rest within it. Conscience already told her, if Malvina died, she must consider herself her murderer: her pale and woe-worn image seemed still before her: a cold terror oppressed her heart, which the terrors of the night augmented. The tempest shook the battlements of the abbey; and the wind howled through the galleries, like the moan of some wandering spirit of the pile, bewailing the fate of one of its fairest daughters.

Selfish desire ultimately desires itself You find yourselfin your desire, so do not say that desire is vain. Ifyou desire yoursel£ you produce the divine son in your embrace with yourself Your desire is the father of the God, your self is the mother of the God, but the son is the new God, your master. If you embrace your sel£ then it will appear to you as if the world has become cold and empty The cOlning God moves into this emptiness. If you are in your solitude, and all the space around you has become cold and unending, then you have moved far from men, and at the same time you have come near to them as never before. Selfish desire only" apparently led you to men, but in reality it led you away from them and in the end to yoursel£ which to you and to others was the most remote. But now, if you are in solitude, your God leads you to the God of others, and through that to the true neighbor, to the neighbor of the self in others. If you are in yoursel£ you become aware of your incapacity. You will see how little capable you are of imitating the heroes and ofbeing a hero yourself So you will also no longer force others to become heroes. Like you, they suffer from incapacity Incapacity; too, wants to live, but it will overthrow your Gods.

when it comes to the bread and butter of human misery, try a major depression. It can be life-threatening, it can destroy lives, demolish the families of sufferers. And it is dizzyingly common—the psychologist Martin Seligman has called it the common cold of psychopathology. Best estimates are that from 5 to 20 percent of us will suffer a major, incapacitating depression at some point in our lives, causing us to be hospitalized or medicated or nonfunctional for a significant length of time. Its incidence has been steadily increasing for decades—by the year 2020, depression is projected to be the second leading cause of medical disability on earth.

their base ingratitude to my poor old grandmother. She had served my old master faithfully from youth to old age. She had been the source of all his wealth; she had peopled his plantation with slaves; she had become a great grandmother in his service. She had rocked him in infancy, attended him in childhood, served him through life, and at his death wiped from his icy brow the cold death-sweat, and closed his eyes forever. She was nevertheless left a slave—a slave for life—a slave in the hands of strangers; and in their hands she saw her children, her grandchildren, and her great-grandchildren, divided, like so many sheep, without being gratified with the small privilege of a single word, as to their or her own destiny. And, to cap the climax of their base ingratitude and fiendish barbarity, my grandmother, who was now very old, having outlived my old master and all his children, having seen the beginning and end of all of them, and her present owners finding she was of but little value, her frame already racked with the pains of old age, and complete helplessness fast stealing over her once active limbs, they took her to the woods, built her a little hut, put up a little mud-chimney, and then made her welcome to the privilege of supporting herself there in perfect loneliness; thus virtually turning her out to die! If my poor old grandmother now lives, she lives to suffer in utter loneliness; she lives to remember and mourn over the loss of children, the loss of grandchildren, and the loss of great-grandchildren. They are, in the language of the slave’s poet, Whittier,— “Gone, gone, sold and gone To the rice swamp dank and lone, Where the slave-whip ceaseless swings, Where the noisome insect stings, Where the fever-demon strews Poison with the falling dews, Where the sickly sunbeams glare Through the hot and misty air:— Gone, gone, sold and gone To the rice swamp dank and lone, From Virginia hills and waters— Woe is me, my stolen daughters!

Actually, the urban dweller today is more isolated in the big city than his ancestors were in the countryside. The city man in the modern metropolis has reached a degree of anonymity, social atomization, and spiritual isolation that is virtually unprecedented in human history. Today man's alienation from man is almost absolute. His standards of co-operation, mutual aid, simple human hospitality, and decency have suffered an appalling amount of erosion in the urban milieu. Man's civic institutions have become cold, impersonal agencies for the manipulation of his destiny, and his culture has increasingly accommodated itself to the least common denominator of intelligence and taste.

I still worry about Africa, we are slaves to western and Eastern Brands and we do not cherish and love our own. We are not even in charge of our economies because we depend heavily on what happens in the East or West, Worse-off we still judge each other based on skin color because those from Northern Africa and even some in East Africa believe that they are not Africans and they do not integrate with the darker Africans. For centuries we are still being victimized by other races from other continents, because they despise our dark skin and think that we are lesser than them.. Xenophobia still lingers and some have the cold heart to kill their black African brothers and sisters and yet the people who owe them reparation and economic freedom are originally from the western countries. We still are held captive by our governments , who abuse our resources only to feed their pockets at the expense our crumbling nations. Why should we continue to suffer when we can apply Pan Africanism and Rise above the Western and Eastern Countries, but sadly we do not because we are not united.. Africa must unite to solve its problems, Happy Africa Day

Anyway, they had a row about whether I was Stan or not. It was a bit pathetic to be honest, but there were still five of them and only one of me and they’d taken my wand. Then two of them got into a fight and while the others were distracted I managed to hit the one holding me in the stomach, grabbed his wand, Disarmed the bloke holding mine and Disapparated. I didn’t do it so well, Splinched myself again –’ Ron held up his right hand to show two missing fingernails; Hermione raised her eyebrows coldly ‘– and I came out miles from where you were. By the time I got back to that bit of riverbank where we’d been … you’d gone.’ ‘Gosh, what a gripping story,’ Hermione said, in the lofty voice she adopted when wishing to wound. ‘You must have been simply terrified. Meanwhile, we went to Godric’s Hollow and, let’s think, what happened there, Harry? Oh yes, You-Know-Who’s snake turned up, it nearly killed both of us and then You-Know-Who himself arrived and missed us by about a second.’ 'What?’ Ron said, gaping from her to Harry, but Hermione ignored him. ‘Imagine losing fingernails, Harry! That really puts our sufferings into perspective, doesn’t it?

Atsushi hated pain. But pain had been an intimate part of his life for as long as he could remember. The pain of being stabbed, the pain from being punched, the pain of his hands numbing in the cold, pain inside his head, the pain of hunger—suffering clung to Atsushi like clothing, shaping him. Pain made Atsushi feel like himself. He didn’t know any other way to experience this feeling. After joining the detective agency, the nature of the pain changed, he got hurt less often, and he stopped feeling miserable. Instead, the crushing pressure of necessity tore at Atsushi’s flesh. It split open his shoulder, pierced his chest, and snapped off his leg. The agony was so unbearable that it was as if he could feel his soul leaving his body, but even then, he fought through the pain because it was worth it. He knew he could stubbornly resist the pain no matter how bad it got. There’s a beast inside me, thought Atsushi. And that’s not a metaphor. There’s a literal beast inside me. Right now, he’s howling and wildly feasting as he rampages. For some reason or another, he seems to have the power to negate wounds. Not the power to heal them or to recover but to negate. The reason he’s able to do this isn’t totally unrelated to my birth, probably. It’s not unrelated to the suffering I’ve had to bear all these years. The beast—the tiger—is a manifestation of something within me. I still don’t know what that something is, but if he commands me to stand, then I can’t not stand—just like if he negates my wounds, then my wounds have no choice but to disappear.

Life in the Cause would lurch forward as it always did. You worked, slaved, fought off the rats, the mice, the roaches, the ants, the Housing Authority, the cops, the muggers, and now the drug dealers. You lived a life of disappointment and suffering, of too-hot summers and too-cold winters, surviving in apartments with crummy stoves that didn’t work and windows that didn’t open and toilets that didn’t flush and lead paint that flecked off the walls and poisoned your children, living in awful, dreary apartments built to house Italians who came to America to work the docks, which had emptied of boats, ships, tankers, dreams, money, and opportunity the moment the colored and the Latinos arrived. And still New York blamed you for all its problems. And who can you blame? You were the one who chose to live here, in this hard town with its hard people, the financial capital of the world, land of opportunity for the white man and a tundra of spent dreams and empty promises for anyone else stupid enough to believe the hype. Sister Gee stared at her neighbors as they surrounded her, and at that moment she saw them as she had never seen them before: they were crumbs, thimbles, flecks of sugar powder on a cookie, invisible, sporadic dots on the grid of promise, occasionally appearing on Broadway stages or on baseball teams with slogans like “You gotta believe,” when in fact there was nothing to believe but that one colored in the room is fine, two is twenty, and three means close up shop and everybody go home; all living the New York dream in the Cause Houses, within sight of the Statue of Liberty, a gigantic copper reminder that this city was a grinding factory that diced the poor man’s dreams worse than any cotton gin or sugarcane field from the old country. And now heroin was here to make their children slaves again, to a useless white powder. She looked them over, the friends of her life, staring at her. They saw what she saw, she realized. She read it in their faces. They would never win. The game was fixed. The villains would succeed. The heroes would die.

I was in love with Feyre,' Rhys said quietly, 'long before she ever returned the feeling.' Lucien crossed his arms. 'How fortunate that you got what you wanted in the end.' I closed my eyes for a heartbeat. Cassian and Azriel stilled, waiting for the order. 'I will only say this once,' warned the High Lord of the Night Court. Even Lucien flinched. 'I suspected Feyre was my mate before I ever knew she was involved with Tamlin. And when I learned of it... If it made her happy, I was willing to step back.' 'You came to our house and stole her away on her wedding day.' 'I was going to call the wedding off,' I cut in, taking a step toward Lucien. 'You knew it.' Rhysand went on before Lucien could snap a reply. 'I was willing to lose my mate to another male. I was willing to let them marry, if it brought her joy. But what I was not willing to do was let her suffer. To let her fade away into a shadow. And the moment that piece of shit blew apart his study, the moment he locked her in that house...' His wings ripped from him, and Lucien started. Rhys bared his teeth. My limbs turned light, trembling at the dark power curling in the corners of the room. Not fear- never fear of him. But at the shattered control as Rhys snarled at Lucien. 'My mate may one day find it in herself to forgive him. Forgive you. But I will never forget how it felt to sense her terror in those moments.' My cheeks heated, especially as Cassian and Azriel stalked closer, those hazel eyes now filled with a mix of sympathy and wrath. I had never talked about it to them- what had gone on that day Tamlin had destroyed his study, or the day he'd sealed me inside the manor. I'd never asked Rhys if he'd informed them. From the fury rippling from Cassian, the cold rage seeping from Azriel... I didn't think so. Lucien, to his credit, didn't back away a step. From Rhys, or me, or the Illyrians. The Clever Fox Stares Down Winged Death. The painting flashed in my mind. 'So, again, I will say this only once,' Rhys went on, his expression smoothing into lethal calm, dragging me from the colours and light and shadows gathering in my mind. 'Feyre did not dishonour or betray Tamlin. I revealed the mating bond months later- and she gave me hell for it, don't worry. But now that you've found your mate in a similar situation, perhaps you will try to understand how it felt. And if you can't be bothered, then I hope you're wise enough to keep your mouth shut, because the next time you look at my mate with that disdain and disgust, I won't bother to explain it again, and I will rip out your fucking throat.' Rhys said is so mildly that the threat took a second to register. To settle in me like a stone plunked into a pool. Lucien only shifted on his feet. Wary. Considering. I counted the heartbeats, debating how much I'd interfere if he said something truly stupid, when he at last murmured, 'There is a longer story to be told, it seems.

Roger left the cricket stumps and they went into the drawing room. Grandpapa, at the first suggestion of reading aloud, had disappeared, taking Patch with him. Grandmama had cleared away the tea. She found her spectacles and the book. It was Black Beauty. Grandmama kept no modern children's books, and this made common ground for the three of them. She read the terrible chapter where the stable lad lets Beauty get overheated and gives him a cold drink and does not put on his blanket. The story was suited to the day. Even Roger listened entranced. And Deborah, watching her grandmother's calm face and hearing her careful voice reading the sentences, thought how strange it was that Grandmama could turn herself into Beauty with such ease. She was a horse, suffering there with pneumonia in the stable, being saved by the wise coachman. After the reading, cricket was anticlimax, but Deborah must keep her bargain. She kept thinking of Black Beauty writing the book. It showed how good the story was, Grandmama said, because no child had ever yet questioned the practical side of it, or posed the picture of a horse with a pen in its hoof. "A modern horse would have a typewriter," thought Deborah, and she began to bowl to Roger, smiling to herself as she did so because of the twentieth-century Beauty clacking with both hoofs at a machine. ("The Pool")

Boys seem to think that girls hold the keys to all happiness, because the female is supposed to have the right of consent and/or dissent. I've heard older men reflect on their youth, and an edge of hostile envy drags across their voices as they conjure up the girls who whetted but didn't satisfy their sexual appetites. It's interesting that they didn't realize in those yearning days past, nor even in the present days of understanding, that if the female had the right to decide, she suffered from her inability to instigate. That is, she could only say yer or no if she was asked. She spends half her time making herself attractive to men, and the other half trying to divine which of the attracted are serious enough to marry her, and which wish to ram her against the nearest wall and jab into her recklessly, then leave her leaning, legs trembling, cold wet evidence running down her inner thigh. Which one will come to her again, proud to take her to his friends, and which will have friends who only know of her as the easy girl with good (or even bad) poontang? The crushing insecurity of youth, and the built-in suspicion between the sexes, militate against the survival of the species, and yet, men do legalize their poking, and women do get revenge their whole lives through for the desperate days of insecurity and bear children so that the whole process remains in process. Alas.

People with no imagination feed it with sex—the clown of love. They don’t know the real kinds, the better kinds, where losses are cut and everybody benefits. It takes a certain intelligence to love like that—softly, without props. But the world is such a showpiece, maybe that’s why folks try to outdo it, put everything they feel onstage just to prove they can think up things too: handsome scary things like fights to the death, adultery, setting sheets afire. They fail, of course. The world outdoes them every time. While they are busy showing off, digging other people’s graves, hanging themselves on a cross, running wild in the streets, cherries are quietly turning from green to red, oysters are suffering pearls, and children are catching rain in their mouths expecting the drops to be cold but they’re not; they are warm and smell like pineapple before they get heavier and heavier, so heavy and fast they can’t be caught one at a time. Poor swimmers head for shore while strong ones wait for lightning’s silver veins. Bottle-green clouds sweep in, pushing the rain inland where palm trees pretend to be shocked by the wind. Women scatter shielding their hair and men bend low holding the women’s shoulders against their chests. I run too, finally. I say finally because I do like a good storm. I would be one of those people on the weather channel leaning into the wind while lawmen shout in megaphones: “Get moving!

Her pretty name of Adina seemed to me to have somehow a mystic fitness to her personality. Behind a cold shyness, there seemed to lurk a tremulous promise to be franker when she knew you better. Adina is a strange child; she is fanciful without being capricious. She was stout and fresh-coloured, she laughed and talked rather loud, and generally, in galleries and temples, caused a good many stiff British necks to turn round. She had a mania for excursions, and at Frascati and Tivoli she inflicted her good-humoured ponderosity on diminutive donkeys with a relish which seemed to prove that a passion for scenery, like all our passions, is capable of making the best of us pitiless. Adina may not have the shoulders of the Venus of Milo...but I hope it will take more than a bauble like this to make her stoop. Adina espied the first violet of the year glimmering at the root of a cypress. She made haste to rise and gather it, and then wandered further, in the hope of giving it a few companions. Scrope sat and watched her as she moved slowly away, trailing her long shadow on the grass and drooping her head from side to side in her charming quest. It was not, I know, that he felt no impulse to join her; but that he was in love, for the moment, with looking at her from where he sat. Her search carried her some distance and at last she passed out of sight behind a bend in the villa wall. I don't pretend to be sure that I was particularly struck, from this time forward, with something strange in our quiet Adina. She had always seemed to me vaguely, innocently strange; it was part of her charm that in the daily noiseless movement of her life a mystic undertone seemed to murmur "You don't half know me! Perhaps we three prosaic mortals were not quite worthy to know her: yet I believe that if a practised man of the world had whispered to me, one day, over his wine, after Miss Waddington had rustled away from the table, that there was a young lady who, sooner or later, would treat her friends to a first class surprise, I should have laid my finger on his sleeve and told him with a smile that he phrased my own thought. .."That beautiful girl," I said, "seems to me agitated and preoccupied." "That beautiful girl is a puzzle. I don't know what's the matter with her; it's all very painful; she's a very strange creature. I never dreamed there was an obstacle to our happiness--to our union. She has never protested and promised; it's not her way, nor her nature; she is always humble, passive, gentle; but always extremely grateful for every sign of tenderness. Till within three or four days ago, she seemed to me more so than ever; her habitual gentleness took the form of a sort of shrinking, almost suffering, deprecation of my attentions, my petits soins, my lovers nonsense. It was as if they oppressed and mortified her--and she would have liked me to bear more lightly. I did not see directly that it was not the excess of my devotion, but my devotion itself--the very fact of my love and her engagement that pained her. When I did it was a blow in the face. I don't know what under heaven I've done! Women are fathomless creatures. And yet Adina is not capricious, in the common sense... .So these are peines d'amour?" he went on, after brooding a moment. "I didn't know how fiercely I was in love!" Scrope stood staring at her as she thrust out the crumpled note: that she meant that Adina--that Adina had left us in the night--was too large a horror for his unprepared sense...."Good-bye to everything! Think me crazy if you will. I could never explain. Only forget me and believe that I am happy, happy, happy! Adina Beati."... Love is said to be par excellence the egotistical passion; if so Adina was far gone. "I can't promise to forget you," I said; "you and my friend here deserve to be remembered!

Woman lost (skin deep) like a damn fine thread in the fire Woman of the world caught up in your black machinations I was a woman who cried alone at night, who gave it all away when she saw the good heart of the man inside Woman caught standing up; her open parts are broken - Someone's armour broke right through, it was you, you For some reason I've been thinking about you, your light Today, you poured out all the tension, the ego underground Hibernating inside my heart. I was so close to it, to the flicker Of love in a lonely street and I turned my head and walked Away from the flame in your arms. As I put away the fun in A house of fight I came across you and a mechanism in My brain shifted chemically, walls caved in like the cadence In your words and I was lost in the darkness. Even now in Middle age I remember when desire was a popular drug And everyone was selling it but I don't live to explore to be Able to illuminate the proof of my existence, live to burn Vicariously though the diamond mouth of sleeping stars. From so much love, pictures of death arrived in black and White photographs and you're perfect, you always were - Illusions have no flaws; they're dangerous beings, smoke. Could I take the moon back and still live with my great Expectations of nostalgia, laughter, tears and suffering - But they are all a part of me not the people of the stars, Long dead videotape, the past has stained the symphony Of my soul (like the wind through the trees) throughout Me finding myself, my two left feet as a female poet The warning was there of the noise of eternity, signs That said, don't anger the sea, you have an ally in her. When men grow cold listen to their stories and bask in The glory of their genuine deaths, their winters, put Them away so you can read them like the newspaper. Once in a while you can go back to where you stood In youth with your afternoon tea, the sun of God in our Eyes - I am that kind of woman who lives in the past

You seem to think me inferior to the swans in prophecy. They sing before too, but when they realize that they must die they sing most and most beautifully, as 85 they rejoice that they are about to depart to join the god whose servants they are. But men, because of their own fear of death, tell lies about the swans and say that they lament their death and sing in sorrow. They do not reflect that no bird sings when it is hungry or cold or suffers in any other way, neither the nightingale nor the swallow nor the hoopoe, though they do say that these sing laments when in pain. Nor do the swans, but b I believe that as they belong to Apollo, they are prophetic, have knowledge of the future and sing of the blessings of the underworld, sing and rejoice on that day beyond what they did before. As I believe myself to be a fellow servant with the swans and dedicated to the same god, and have received from my master a gift of prophecy not inferior to theirs, I am no more despondent than they on leaving life.

I do love Oregon." My gaze wanders over the quiet, natural beauty surrounding us, which isn't limited to just this garden. "Being near the river, and the ocean, and the rocky mountains, and all this nature ... the weather." He chuckles. "I've never met anyone who actually loves rain. It's kind of weird. But cool, too," he adds quickly, as if afraid to offend me. "I just don't get it." I shrug. "It's not so much that I love rain. I just have a healthy respect for what if does. People hate it, but the world needs rain. It washes away dirt, dilutes the toxins in the air, feeds drought. It keeps everything around us alive." "Well, I have a healthy respect for what the sun does," he counters with a smile." "I'd rather have the sun after a good, hard rainfall." He just shakes his head at me but he's smiling. "The good with the bad?" "Isn't that life?" He frowns. "Why do I sense a metaphor behind that?" "Maybe there is a metaphor behind that." One I can't very well explain to him without describing the kinds of things I see every day in my life. The underbelly of society - where twisted morals reign and predators lurk, preying on the lost, the broken, the weak, the innocent. Where a thirteen-year-old sells her body rather than live under the same roof as her abusive parents, where punks gang-rape a drunk girl and then post pictures of it all over the internet so the world can relive it with her. Where a junkie mom's drug addiction is readily fed while her children sit back and watch. Where a father is murdered bacause he made the mistake of wanting a van for his family. In that world, it seems like it's raining all the time. A cold, hard rain that seeps into clothes, chills bones, and makes people feel utterly wretched. Many times, I see people on the worst day of their lives, when they feel like they're drowing. I don't enjoy seeing people suffer. I just know that if they make good choices, and accept the right help, they'll come out of it all the stronger for it. What I do enjoy comes after. Three months later, when I see that thirteen-year-old former prostitute pushing a mower across the front lawn of her foster home, a quiet smile on her face. Eight months later, when I see the girl who was raped walking home from school with a guy who wants nothing from her but to make her laugh. Two years later, when I see the junkie mom clean and sober and loading a shopping cart for the kids that the State finally gave back to her. Those people have seen the sun again after the harshest rain, and they appreciate it so much more.

about society buying itself a slave. Who from? From destitution. From hunger, from cold, from loneliness, from abandonment, from dire poverty. A painful bargain. A soul for a bit of bread. Destitution makes an offer, society gives the nod. The sacred law of Jesus Christ governs our civilization, but it has not yet managed to permeate it. They say slavery has vanished from European civilization. That is wrong. It still exists, but it now preys only on women, and it goes by the name of prostitution. It preys on women, meaning on grace, on weakness, on beauty, on the maternal. It is not the least of man’s shameful secrets. At the point we have reached in this doleful drama, there is nothing left of the Fantine of the past. In becoming trash she turned to marble. Whoever touches her feels cold. She wafts into view, she goes along with you yet knows nothing about you; she is the face of dishonor and severity. Life and the social order have had their final say. All that can happen has happened to her. She has felt everything, accepted everything, experienced everything, suffered everything, lost everything, cried over everything. She is resigned with a resignation that resembles indifference just as death resembles sleep. Nothing is too awful for her now. She fears nothing. Let the sky fall on her head, let the whole ocean crash over her! What does she care? She is a sponge already completely soaked. That, at least, is what she believes, but it is a mistake to imagine that you can exhaust fate or that you ever hit rock bottom—in anything. Alas! What are all these lives driven willy-nilly? Where are they going? Why are they like this? He who knows the answer to that, sees the darkness as a whole. He is alone. His name is God.

On this particular day her father, the vicar of a parish on the sea-swept outskirts of Lower Wessex, and a widower, was suffering from an attack of gout. After finishing her household supervision Elfride became restless, and several times left the room, ascended the staircase, and knocked at her father's chamber-door. 'Come in!' was always answered in a heart out-of-door voice from the inside. 'Papa,' she said on one occasion to the fine, red-faced, handsome man of forty, who, puffing and fizzing like a bursting bottle, lay on the bed wrapped in a dressing-gown, and every now and then enunciating, in spite of himself, about one letter of some word or words that were almost oaths; 'papa, will you not come downstairs this evening?' She spoke distinctly: he was rather deaf. 'Afraid not - eh-h-h! - very much afraid I shall not, Elfride. Piph-ph-ph! I can't bear even a handkerchief upon this deuced toe of mine, much less a stocking or slipper - piph-ph-ph! There 'tis again! No, I shan't get up till tomorrow.' 'Then I hope this London man won't come; for I don't know what I should do, papa.' 'Well, it would be awkward, certainly.' 'I should hardly think he would come today.' 'Why?' 'Because the wind blows so.' 'Wind! What ideas you have, Elfride! Who ever heard of wind stopping a man from doing his business? The idea of this toe of mine coming on so suddenly!... If he should come, you must send him up to me, I suppose, and then give him some food and put him to bed in some way. Dear me, what a nuisance all this is!' 'Must he have dinner?' 'Too heavy for a tired man at the end of a tedious journey.' 'Tea, then?' 'Not substantial enough.' 'High tea, then? There is cold fowl, rabbit-pie, some pasties, and things of that kind.' 'Yes, high tea.' 'Must I pour out his tea, papa?' 'Of course; you are the mistress of the house.' 'What! sit there all the time with a stranger, just as if I knew him, and not anybody to introduce us?' 'Nonsense, child, about introducing; you know better than that. A practical professional man, tired and hungry, who has been travelling ever since daylight this morning, will hardly be inclined to talk and air courtesies tonight. He wants food and shelter, and you must see that he has it, simply because I am suddenly laid up and cannot. There is nothing so dreadful in that, I hope? You get all kinds of stuff into your head from reading so many of those novels.

But our Edenic tent–God doesn’t just want to save us. He actually wants to be with us. He doesn’t just love us. God actually likes us. So God removes His royal robes and steps down from His throne to experience—for the first time—what it is like to be human. God is omniscient, which means that He is all-knowing. There’s nothing in the universe, no piece of information, no fact, no statistic that He doesn’t know. The hairs on your head, the zits on your face—He knows about every one. But until the incarnation, God hadn’t experienced human nature. Since zits aren’t a sin, perhaps Jesus had them too. God knows every hair on your head, but through the incarnation, God knows what it feels like to have hair ripped out. God knows about tiredness, but through the incarnation, He experiences exhaustion. God knows how many molecules it takes to shoot a hunger pain from your stomach to your brain. But through the incarnation, God knows what it feels like to starve to the point of death. Through the incarnation, God has enjoyed the same warm wave of sunlight that splashes across your face on the first day of spring. When you bathe in it, God smiles because He’s bathed in it too. He’s been refreshed by a night’s sleep after a long day of work. Warmed by a toasty bed on a cold winter night. Enjoyed a rich glass of wine while celebrating among friends. God authored creation. But through the incarnation, God experienced creation. And He encountered joy under the bridge. He also experienced pain. Relational, psychological, emotional, and physical agony. God has suffered the misery and brokenness of the same sin-saturated world that oppresses us every day. The pain of being rejected, beaten, abused, unloved, uncared for, mocked, shamed, spat upon, and disrespected as an image bearer of the Creator. Jesus knows all of this. He’s experienced all of this. And He willingly endured it to bring you back to Eden.

AUTHOR’S NOTE Dear reader: This story was inspired by an event that happened when I was eight years old. At the time, I was living in upstate New York. It was winter, and my dad and his best friend, “Uncle Bob,” decided to take my older brother, me, and Uncle Bob’s two boys for a hike in the Adirondacks. When we left that morning, the weather was crisp and clear, but somewhere near the top of the trail, the temperature dropped abruptly, the sky opened, and we found ourselves caught in a torrential, freezing blizzard. My dad and Uncle Bob were worried we wouldn’t make it down. We weren’t dressed for that kind of cold, and we were hours from the base. Using a rock, Uncle Bob broke the window of an abandoned hunting cabin to get us out of the storm. My dad volunteered to run down for help, leaving my brother Jeff and me to wait with Uncle Bob and his boys. My recollection of the hours we spent waiting for help to arrive is somewhat vague except for my visceral memory of the cold: my body shivering uncontrollably and my mind unable to think straight. The four of us kids sat on a wooden bench that stretched the length of the small cabin, and Uncle Bob knelt on the floor in front of us. I remember his boys being scared and crying and Uncle Bob talking a lot, telling them it was going to be okay and that “Uncle Jerry” would be back soon. As he soothed their fear, he moved back and forth between them, removing their gloves and boots and rubbing each of their hands and feet in turn. Jeff and I sat beside them, silent. I took my cue from my brother. He didn’t complain, so neither did I. Perhaps this is why Uncle Bob never thought to rub our fingers and toes. Perhaps he didn’t realize we, too, were suffering. It’s a generous view, one that as an adult with children of my own I have a hard time accepting. Had the situation been reversed, my dad never would have ignored Uncle Bob’s sons. He might even have tended to them more than he did his own kids, knowing how scared they would have been being there without their parents. Near dusk, a rescue jeep arrived, and we were shuttled down the mountain to waiting paramedics. Uncle Bob’s boys were fine—cold and exhausted, hungry and thirsty, but otherwise unharmed. I was diagnosed with frostnip on my fingers, which it turned out was not so bad. It hurt as my hands were warmed back to life, but as soon as the circulation was restored, I was fine. Jeff, on the other hand, had first-degree frostbite. His gloves needed to be cut from his fingers, and the skin beneath was chafed, white, and blistered. It was horrible to see, and I remember thinking how much it must have hurt, the damage so much worse than my own. No one, including my parents, ever asked Jeff or me what happened in the cabin or questioned why we were injured and Uncle Bob’s boys were not, and Uncle Bob and Aunt Karen continued to be my parents’ best friends. This past winter, I went skiing with my two children, and as we rode the chairlift, my memory of that day returned. I was struck by how callous and uncaring Uncle Bob, a man I’d known my whole life and who I believed loved us, had been and also how unashamed he was after. I remember him laughing with the sheriff, like the whole thing was this great big adventure that had fortunately turned out okay. I think he even viewed himself as sort of a hero, boasting about how he’d broken the window and about his smart thinking to lead us to the cabin in the first place. When he got home, he probably told Karen about rubbing their sons’ hands and feet and about how he’d consoled them and never let them get scared. I looked at my own children beside me, and a shudder ran down my spine as I thought about all the times I had entrusted them to other people in the same way my dad had entrusted us to Uncle Bob, counting on the same naive presumption that a tacit agreement existed for my children to be cared for equally to their own.

[...]however much one may love the poison that is destroying one, when one has compulsorily to do without it, and has had to do without it for some time past, one cannot help attaching a certain value to the peace of mind which one had ceased to know, to the absence of emotion and suffering. If one is not altogether sincere in assuring oneself that one does not wish ever to see again her whom one loves, one would not be a whit more sincere in saying that one would like to see her. For no doubt one can endure her absence only when one promises oneself that it shall not be for long, and thinks of the day on which one shall see her again, but at the same time one feels how much less painful are those daily recurring dreams of a meeting immediate and incessantly postponed than would be an interview which might be followed by a spasm of jealousy, with the result that the news that one is shortly to see her whom one loves would cause a disturbance which would be none too pleasant. What one procrastinates now from day to day is no longer the end of the intolerable anxiety caused by separation, it is the dreaded renewal of emotions which can lead to nothing. How infinitely one prefers to any such interview the docile memory which one can supplement at one’s pleasure with dreams, in which she who in reality does not love one seems, far from that, to be making protestations of her love for one, when one is by oneself; that memory which one can contrive, by blending gradually with it a portion of what one desires, to render as pleasing as one may choose, how infinitely one prefers it to the avoided interview in which one would have to deal with a creature to whom one could no longer dictate at one’s pleasure the words that one would like to hear on her lips, but from whom one would meet with fresh coldness, unlooked-for violence. We know, all of us, when we no longer love, that forgetfulness, that even a vague memory do not cause us so much suffering as an ill-starred love.

After all, a kiss between real lovers is not some type of contract, a neatly defined moment of pleasure, something obtained by greedy conquest, or any kind of clear saying of how it is. It is a grief-drenched hatching of two hearts into some ecstatic never-before-seen bird whose new uncategorizable form, unrecognized by the status quo, gives the slip to Death's sure rational deal. For love is a delicious and always messy extension of life that unfrantically outgrows mortality's rigid insistence on precise and efficient definition. Having all the answers means you haven't really ecstatically kissed or lived, thereby declaring the world defined and already finished. Loving all the questions on the other hand is a vitality that makes any length of life worth living. Loving doesn't mean you know all the notes and that you have to play all the notes, it just means you have to play the few notes you have long and beautifully. Like the sight of a truly beautiful young woman, smooth and gliding, melting hearts at even a distant glimpse, that no words, no matter how capable, can truly describe; a woman whose beauty is only really known by those who take a perch on the vista of time to watch the years of life speak out their long ornate sentences of grooves as they slowly stretch into her smoothness, wrinkling her as she glides struggling, decade by decade, her gait mitigated by a long trail of heavy loads, joys, losses, and suffering whose joint-aching years of traveling into a mastery of her own artistry of living, becomes even more than beauty something about which though we are even now no more capable of addressing than before, our admiration as original Earth-loving human beings should nonetheless never remain silent. And for that beauty we should never sing about, but only sing directly to it. Straightforward, cold, and inornate description in the presence of such living evidence of the flowering speech of the Holy in the Seed would be death of both the beauty and the speaker. Even if we always fail when we speak, we must be willing to fail magnificently, for even an eloquent failure, if in the service of life, feeds the Divine. Is it not a magical thing, this life, when just a little ash, cinder, and unclear water can arrange themselves into a beautiful old woman who sways, lifts, kisses, loves, sickens, argues, loses, bears up under it all, and, wrinkling, still lives under all that and yet feeds the Holy in Nature by just the way she moves barefoot down a path? If we can find the hearts, tongues, and brightness of our original souls, broken or not, then no matter from what mess we might have sprung today, we would be like those old-time speakers of life; every one of us would have it in our nature to feel obligated by such true living beauty as to know we have to say something in its presence if only for our utter feeling of awe. For, finally learning to approach something respectfully with love, slowly with the courtesy of an ornate indirectness, not describing what we see but praising the magnificence of her half-smiles of grief and persistent radiance rolling up from the weight-bearing thumping of her fine, well-oiled dusty old feet shuffling toward the dawn reeds at the edge of her part of the lake to fetch a head-balanced little clay jar of water to cook the family breakfast, we would know why the powerful Father Sun himself hurries to get his daily glimpse of her, only rising early because she does.

There was one monk who never spoke up. His name was Vappa, and he seemed the most insecure about Gautama coming back to life. When he was taken aside and told that he would be enlightened, Vappa greeted the news with doubt. “If what you tell me is true, I would feel something, and I don’t,” he said. “When you dig a well, there is no sign of water until you reach it, only rocks and dirt to move out of the way. You have removed enough; soon the pure water will flow,” said Buddha. But instead of being reassured, Vappa threw himself on the ground, weeping and grasping Buddha’s feet. “It will never happen,” he moaned. “Don’t fill me with false hope.” “I’m not offering hope,” said Buddha. “Your karma brought you to me, along with the other four. I can see that you will soon be awake.” “Then why do I have so many impure thoughts?” asked Vappa, who was prickly and prone to outbursts of rage, so much so that the other monks were intimidated by him. “Don’t trust your thoughts,” said Buddha. “You can’t think yourself awake.” “I have stolen food when I was famished, and there were times when I stole away from my brothers and went to women,” said Vappa. “Don’t trust your actions. They belong to the body,” said Buddha. “Your body can’t wake you up.” Vappa remained miserable, his expression hardening the more Buddha spoke. “I should go away from here. You say there is no war between good and evil, but I feel it inside. I feel how good you are, and it only makes me feel worse.” Vappa’s anguish was so genuine that Buddha felt a twinge of temptation. He could reach out and take Vappa’s guilt from his shoulders with a touch of the hand. But making Vappa happy wasn’t the same as setting him free, and Buddha knew he couldn’t touch every person on earth. He said, “I can see that you are at war inside, Vappa. You must believe me when I say that you’ll never win.” Vappa hung his head lower. “I know that. So I must go?” “No, you misunderstand me,” Buddha said gently. “No one has ever won the war. Good opposes evil the way the summer sun opposes winter cold, the way light opposes darkness. They are built into the eternal scheme of Nature.” “But you won. You are good; I feel it,” said Vappa. “What you feel is the being I have inside, just as you have it,” said Buddha. “I did not conquer evil or embrace good. I detached myself from both.” “How?” “It wasn’t difficult. Once I admitted to myself that I would never become completely good or free from sin, something changed inside. I was no longer distracted by the war; my attention could go somewhere else. It went beyond my body, and I saw who I really am. I am not a warrior. I am not a prisoner of desire. Those things come and go. I asked myself: Who is watching the war? Who do I return to when pain is over, or when pleasure is over? Who is content simply to be? You too have felt the peace of simply being. Wake up to that, and you will join me in being free.” This lesson had an immense effect on Vappa, who made it his mission for the rest of his life to seek out the most miserable and hopeless people in society. He was convinced that Buddha had revealed a truth that every person could recognize: suffering is a fixed part of life. Fleeing from pain and running toward pleasure would never change that fact. Yet most people spent their whole lives avoiding pain and pursuing pleasure. To them, this was only natural, but in reality they were becoming deeply involved in a war they could never win.

After the dedication, Eleanor saw Bernard privately, probably at her own request. He came prepared to offer more spiritual comfort, thinking that she too might be suffering qualms of conscience over Vitry, but he was surprised to learn that she was not. Nevertheless, several matters were indeed troubling her, not the least the problems of her sister. She asked him to use his influence with the Pope to have the excommunication on Raoul and Petronilla lifted and their marriage recognised by the Church. In return, she would persuade Louis to make peace with Theobald of Champagne and recognise Pierre de la Chatre as Archbishop of Bourges. Bernard was appalled at her brazen candour. In his opinion, these affairs were no business of a twenty-two-year-old woman. He was, in fact, terrified of women and their possible effects on him. An adolescent, first experiencing physical desire for a young girl, he had been so filled with self-disgust that he had jumped into a freezing cold pond & remained there until his erection subsided. He strongly disapproved of his sister, who had married a rich man; because she enjoyed her wealth, he thought of her as a whore, spawned by Satan to lure her husband from the paths of righteousness, and refused to have anything to do with her. Nor would he allow his monks any contact with their female relatives. Now there stood before him the young, worldly, and disturbingly beautiful Queen of France, intent upon meddling in matters that were not her concern. Bernard's worst suspicions were confirmed: here, beyond doubt, was the source of that "Counsel of the Devil" that had urged the King on to disaster and plunged him into sin and guilt. His immediate reaction was to admonish Eleanor severely.

Poet's Note: Kindly do not use my poem without giving me due credit. Do not use bits and pieces to suit your agenda of Kashmir whatever it may be. I, Srividya Srinivasan as the creator of this poem own the right to what I have chosen to feel about the issue and have represented all sides to a complex problem that involves people. I do not believe in war or violence of any kind and this is my compassionate side speaking from all angles to human beings thinking they own only their side to the story. THIS POEM IS THE ORIGINAL WORK OF SRIVIDYA SRINIVASAN and any misuse by you shall be considered as a violation of my copyrights and legally actionable. This poem is dedicated to all those who have suffered in Kashmir and through Kashmir and to not be sliced and interpreted to each one's convenience. ---------------------------- Weep softly O mother, the walls have ears you know... The streets are awash o mother! I cannot go searching for him anymore. The streets are awash o mother with blood and tears, pellets and screams. that silently remain locked in the air, while they seal our soulless dreams. The guns are out, O mother, while our boys go armed with stones, I cannot go looking for him O mother, I have no courage to face what I will find. For, I need to tend to this little one beside, with bound eyes that see no more. ----- Weep for the home we lost O mother, Weep for the valley we left behind, the hills that once bore our names, where shoulder to shoulder, we walked the vales, proud of our heritage. Hunted out of our very homes, flying like thieves in the night, abandoning it all, fearful for the lives of our men, fearful of our being raped, our children killed, Kafirs they called us O mother, they marked our homes to kill. We now haunt the streets of other cities, refugees in a country we call our own, belonging nowhere, feeling homeless without the land we once called home. ------------- Weep loudly O mother, for the nation hears our pain. As the fresh flag moulds his cold body, I know his sacrifice was not in vain. We need to put our chins up, O mother and face this moment with pride. For blood is blood, and pain is pain, and death is final, The false story we must tell ourselves is that we are always the right side, and forget the pain we inflict on the other side. Until it all stops, it must go on, the dry tears on either side, Every war and battle is within and without, and must claim its wounds and leave its scars, And, if we need to go on O mother, it matters we feel we are on the right side. We need to tell ourselves we are always the right sight... We need to repeat it a million times, We are always the right side... For god forbid, what if we were not? --- Request you to read the full poem on my website.

Historically, holism had been a break from the reductionist methods of science. Holism (...) is a way of viewing the universe as a web of interactions and relationships. Whole systems (and the universe can be seen as an overarching system of systems) have properties beyond those of their parts. All things are, in some sense, alive, or a part of a living system; the real world of mind and matter, body and consciousness, cannot be understood by reducing it to pieces and parts. 'Matter is mind' – this is perhaps the holists' quintessential belief. The founding theories of holism had tried to explain how mind emerges from the material universe, how the consciousness of all things is interconnected. The first science, of course, had failed utterly to do this. The first science had resigned human beings to acting as objective observers of a mechanistic and meaningless universe. A dead universe. The human mind, according to the determinists, was merely the by-product of brain chemistry. Chemical laws, the way the elements combine and interact, were formulated as complete and immutable truths. The elements themselves were seen as indivisible lumps of matter, devoid of consciousness, untouched and unaffected by the very consciousnesses seeking to understand how living minds can be assembled from dead matter. The logical conclusion of these assumptions and conceptions was that people are like chemical robots possessing no free will. No wonder the human race, during the Holocaust Century, had fallen into insanity and despair. Holism had been an attempt to restore life to this universe and to reconnect human beings with it. To heal the split between self and other. (...) Each quantum event, each of the trillions of times reality's particles interact with each other every instant, is like a note that rings and resonates throughout the great bell of creation. And the sound of the ringing propagates instantaneously, everywhere at once, interconnecting all things. This is a truth of our universe. It is a mystical truth, that reality at its deepest level is an undivided wholeness. It has been formalized and canonized, and taught to the swarms of humanity searching for a fundamental unity. Only, human beings have learned it as a theory and a doctrine, not as an experience. A true holism should embrace not only the theory of living systems, but also the reality of the belly, of wind, hunger, and snowworms roasting over a fire on a cold winter night. A man or woman (or child) to be fully human, should always marvel at the mystery of life. We each should be able to face the universe and drink in the stream of photons shimmering across the light-distances, to listen to the ringing of the farthest galaxies, to feel the electrons of each haemoglobin molecule spinning and vibrating deep inside the blood. No one should ever feel cut off from the ocean of mind and memory surging all around; no one should ever stare up at the icy stars and feel abandoned or alone. It was partly the fault of holism that a whole civilization had suffered the abandonment of its finest senses, ten thousand trillion islands of consciousness born into the pain and promise of neverness, awaiting death with glassy eyes and murmured abstractions upon their lips, always fearing life, always longing for a deeper and truer experience of living.