Tales Of Arise Quotes

When the people of the world all know beauty as beauty, there arises the recognition of ugliness. When they all know the good as good, there arises the recognition of evil.

Both life and death manifest in every moment of existence. Our human body appears and disappears moment by moment, without cease, and this ceaseless arising and passing away is what we experience as time and being. They are not separate. They are one thing, and in even a fraction of a second, we have the opportunity to choose, and to turn the course of our action either toward the attainment of truth or away from it. Each instant is utterly critical to the whole world.

To be mad is to feel with excruciating intensity the sadness and joy of a time which has not arrived or has already been. And to protect their delicate vision of that other time, madmen will justify their condition with touching loyalty, and surround it with a thousand distractive schemes. These schemes, in turn, drive them deeper and deeper into the darkness and light (which is their mortification and their reward), and confront them with a choice. They may either slacken and fall back, accepting the relief of a rational view and the approval of others, or they may push on, and, by falling, arise. When and if by their unforgivable stubbornness they finally burst through to worlds upon worlds of motionless light, they are no longer called afflicted or insane. They are called saints.

Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, the position of the electron, or the occurrence of one astonishing frigid winter after another. Even electrons, supposedly the paragons of unpredictability, are tame and obsequious little creatures that rush around at the speed of light, going precisely where they are supposed to go. They make faint whistling sounds that when apprehended in varying combinations are as pleasant as the wind flying through a forest, and they do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was is; everything that ever will be is - and so on, in all possible combinations. Though in perceiving it we image that it is in motion, and unfinished, it is quite finished and quite astonishingly beautiful. In the end, or rather, as things really are, any event, no matter how small, is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible; and, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

Being in a relationship will inevitably offer up uncertainty, risk, and challenges. Find someone who is willing and able to come up with creative solutions as issues arise and takes leaps for you when called for.

Truth, like time, is an idea arising from, and dependent upon, human intercourse.

I heard a slight groan, and I knew it was the groan of mortal terror. It was not a groan of pain or of grief --oh, no! --it was the low stifled sound that arises from the bottom of the soul when overcharged with awe. I knew the sound well. Many a night, just at midnight, when all the world slept, it has welled up from my own bosom, deepening, with its dreadful echo, the terrors that distracted me. I say I knew it well. I knew what the old man felt, and pitied him, although I chuckled at heart.

Shall I show you the half-dozen other rooms in this hospital where these scenes are repeated? And what of the other hospitals? Printing House Square is small and tame. Even in the private institutions uptown you can see a show just like this: there is nothing as disgusting as an obese cadaver in which all the futile pleasures of many years finally arise to fill it full-blown with stinking rotten gases. The city is burning and under siege. And we are in a war in which everyone is killed and no one is remembered." "What am I supposed to do, then," Peter Lake asked, "if it's like you say?" "Is there someone you love?" "Yes." "A woman?" "Yes." "Then go home to her." "And who will remember her?" "No one. That's just the point. You must take care of all that now.

...There is a tale, as old as the Ancient Ones themselves, that one would arise who has that gift: to sing all the chantments, the high notes and the low, the swift rhythms and the slow. And this person would be more powerful than even the Ancient Ones were, as powerful as the gods themselves.

Thoughts are like raindrops,’ he persisted, introducing yet another of his interminable images. ‘They fall, make a splash and then dry up. But the world of wyrd is like the mighty oceans from which raindrops arise and to which they return in rivers and streams.

sex as the vital antagonist to death—isn’t the orgasm the primal spark of life? I know of many instances in which sexual feelings arise in order to neutralize fears of death.

...mysteries arise out of close love, as well as out of wide division...

judgment is the most important faculty we have. An animal, or a man, may get on very well without ‘abstract attitude’ but will speedily perish if deprived of judgment. Judgment must be the first faculty of higher life or mind—yet it is ignored, or misinterpreted, by classical (computational) neurology. And if we wonder how such an absurdity can arise, we find it in the assumptions, or the evolution, of neurology itself.

History is natural selection. Mutant versions of the past struggle for dominance; new species of fact arise,and old, saurian truths go to the wall, blindfolded and smoking last cigarettes. Only the mutations of the strong survive. The weak, the anonymous, the defeated leave few marks: field-patterns, axe-heads, folk-tales, broken pitchers, burial mounds, the fading memory of their youthful beauty. History loves only those who dominate her: it is a relationship of mutual enslavement.

Every - real - happiness - for - man - can - arise - exclusively - only - from - some - unhappiness - also - real - which - he - has - already - experienced.

the deductions are the sole proper ones, and that the suspicion arises inevitably from them as the single result.

The life of reality is confused, disorderly, almost always without apparent purpose, where in the artist's imaginative life there is purpose. There is determination to give the tale, the song, the painting, form - to make it true and real to the theme, not to life ... I myself remember with what a shock I heard people say that one of my own books, Winesburg, Ohio, was an exact picture of Ohio village life. The book was written in a crowded tenement district of Chicago. The hint for almost every character was taken from my fellow lodgers in a large rooming house, many of whom had never lived in a village. The confusion arises out of the fact that others besides practicing artists have imaginations. But most people are afraid to trust their imaginations and the artist is not.

To be mad is to feel with excruciating intensity the sadness and joy of a time which has not arrived or has already been. And to protect their delicate vision of that other time, madmen will justify their condition with touching loyalty, and surround it with a thousand distractive schemes. These schemes, in turn, drive them deeper and deeper into the darkness and light (which is their mortification and their reward), and confront them with a choice. They may either slacken and fall back, accepting the relief of a rational view and the approval of others, or they may push on, and, by falling, arise. When and if by their unforgivable stubborness they finally burst through to worlds upon worlds of motionless light, they are no longer called afflicted or insane. They are called saints." Winter's Tale by Mark Helprin

The child was left alone to die in the hallway. Here, in the dawn, was mortality itself. In the city were places to fall from which one could never emerge -- dark dreams and slow death, the death of children, suffering without grace or redemption, ultimate and eternal loss. The memory of the child stayed with Peter. But that was not to be the end of it, for reality went around in a twisting ring. Even the irredeemable would be redeemed, and there was a balance for everything. There had to be. The old man said, "Nothing is random, nor will anything ever be, whether a long string of perfectly blue days that begin and end in golden dimness, the most seemingly chaotic political acts, the rise of a great city, the crystalline structure of a gem that has never seen the light, the distributions of fortune, what time the milkman gets up, or the position of the electron. Even electrons, supposedly the paragons of unpredictability, do exactly as they are told. Of this, one is certain. And yet, there is a wonderful anarchy, in that the milkman chooses when to arise, the rat picks the tunnel into which he will dive when the subway comes rushing down the track from Borough Hall, and the snowflake will fall as it will. How can this be? If nothing is random, and everything is predetermined, how can there be free will? The answer to that is simple. Nothing is predetermined, it is determined, or was determined, or will be determined. No matter, it all happened at once, in less than an instant, and time was invented because we cannot comprehend in one glance the enormous and detailed canvas that we have been given - so we track it, in linear fashion piece by piece. Time however can be easily overcome; not by chasing the light, but by standing back far enough to see it all at once. The universe is still and complete. Everything that ever was, is. Everything that ever will be, is. In all possible combinations. Though we imagine that it is in motion and unfinished, it is quite finished and quite astonishingly beautiful. So any event is intimately and sensibly tied to all others. All rivers run full to the sea; those who are apart are brought together; the lost ones are redeemed; the dead come back to life; the perfectly blue days that have begun and ended in golden dimness continue, immobile and accessible. And, when all is perceived in such a way as to obviate time, justice becomes apparent not as something that will be, but something that is.

To the grim poor there need be no pourquoi tale about where evil arises; it just arises; it always is. One never learns how the witch became wicked, or whether that was the right choice for her--is it ever the right choice? Does the devil ever struggle to be good again, or if so is he not a devil...?

For the perplexity of life arises from there being too many interesting things in it for us to be interested properly in any of them; what we call its triviality is really the tag-ends of numberless tales; ordinary and unmeaning existence is like ten thousand thrilling detective stories mixed up with a spoon.

O Solon, Solon, you Hellenes are but children. [...] There is no old doctrine handed down among you by ancient tradition nor any science which is hoary with age, and I will tell you the reason behind this. There have been and will be again many destructions of mankind arising out of many causes, the greatest having been brought about by earth-fire and inundation. Whatever happened either in your country or ours or in any other country of which we are informed, any action which is noble and great or in any other way remarkable which has taken place, all that has been inscribed long ago in our temple records, whereas you and other nations did not keep imperishable records. And then, after a period of time, the usual inundation visits like a pestilence and leaves only those of you who are destitute of letters and education. And thus you have to begin over again as children and know nothing of what happened in ancient times either among us or among yourselves.' 'As for those genealogies of yours which you have related to us, they are no better than tales of children; for in the first place, you remember one deluge only, whereas there were a number of them. And in the next place there dwelt in your land, which you do not know, the fairest and noblest race of men that ever lived of which you are but a seed or remnant. And this was not known to you because for many generations the survivors of that destruction made no records.' [Spoken by a priest of Egypt]

favorite with my wife. For my own part, I soon found a dislike to it arising within me.

saddened. Cheered at the thought of the many instants that arise and are available to do good in the world. Saddened by all the misspent moments that have piled on top of each other and led us to this war.

different forms. “The verbal intercourse of these raven-beings of the planet Saturn is somewhat like our own. But their way of speaking is the most beautiful I have ever heard. “It can be compared to the music of our best singers when with all their being they sing in a minor key. “And as for the quality of their relations with each other—I don’t even know how to describe it. It can be known only by existing among them and having the experience oneself. “All that can be said is that these bird-beings have hearts exactly like those of the angels nearest our Endless Maker and Creator. “They exist strictly according to the ninth commandment of our Creator: ‘Consider everything belonging to another as if it were your own, and so treat it.’ “Later, I must certainly tell you in more detail about those three-brained beings who arise and exist on the planet Saturn, since one of my real friends during the whole period of my exile in that solar system was a being of that planet, who had the exterior coating of a raven and whose name was Harharkh.

The emotional pattern seems to be something like, “[Karl] Polanyi, a person of the left like me, says many true things, beautifully. Therefore his tales about what happened in economic history must be true.” Marx before him got similar treatment. Lately the more eloquent of the environmentalists, such as Wendell Berry, get it too. People want to believe that beauty is truth. A supporting emotional frame on the left arises from the very idea of historical progress: “We must be able to do so much better than this wretched capitalism.” It is not true, but it motivates.

Surely there is the handful of nursery marchen that start, ‘Once in the middle of a forest lived an old witch’ or ‘The devil was out walking one day and met a child,’ " Said Oatsie, who was showing that she had some education as well as grit. "To the grim poor there need be no pour quoi tale about where evil arises; it always is. One never learns how the witch became wicked, or whether that was the right choice for her - is it ever the right choice? Does the devil ever struggle to be good again, or if so is he not the devil? It is at the very least a question of definitions.

The myth of altruism as a motivating factor in our behavior could arise and survive only in a society bundled in the sterile gauze of New England puritanism and Protestant morality and tied together with the ribbons of Madison Avenue public relations. It is one of the classic American fairy tales. From

Peruvian Amazon Company had committed virtual genocide in attempting to pacify and enslave the native population: it castrated and beheaded Indians, poured gasoline on them and lit them afire, crucified them upside down, beat them, mutilated them, starved them, drowned them, and fed them to dogs. The company’s henchmen also raped women and girls and smashed children’s heads open. “In some sections such an odour of putrefying flesh arises from the numerous bodies of the victims that the places must be temporarily abandoned,” said an engineer who visited the area, which was dubbed the “devil’s paradise.

During one of these lectures, our teacher imparted a morsel of clinical wisdom. This is what he told us: “You will from time to time meet a patient who shares a disturbing tale of multiple mistakes in his previous treatment. He has been seen by several clinicians, and all failed him. The patient can lucidly describe how his therapists misunderstood him, but he has quickly perceived that you are different. You share the same feeling, are convinced that you understand him, and will be able to help.” At this point my teacher raised his voice as he said, “Do not even think of taking on this patient! Throw him out of the office! He is most likely a psychopath and you will not be able to help him.” Many years later I learned that the teacher had warned us against psychopathic charm, and the leading authority in the study of psychopathy confirmed that the teacher’s advice was sound. The analogy to the Müller-Lyer illusion is close. What we were being taught was not how to feel about that patient. Our teacher took it for granted that the sympathy we would feel for the patient would not be under our control; it would arise from System 1. Furthermore, we were not being taught to be generally suspicious of our feelings about patients. We were told that a strong attraction to a patient with a repeated history of failed treatment is a danger sign—like the fins on the parallel lines. It is an illusion—a cognitive illusion—and I (System 2) was taught how to recognize it and advised not to believe it or act on it.

I will have no man in my boat,” said Starbuck, “who is not afraid of a whale.” By this, he seemed to mean, not only that the most reliable and useful courage was that which arises from the fair estimation of the encountered peril, but that an utterly fearless man is a far more dangerous comrade than a coward

For to constitute Happiness, there must be, as we have said, complete virtue and a complete life: for many changes and chances of all kinds arise during a life, and he who is most prosperous may become involved in great misfortunes in his old age, as in the heroic poems the tale is told of Priam: but the man who has experienced such fortune and died in wretchedness, no man calls happy. Are we then to call no man happy while he lives, and, as Solon would have us, look to the end? And again, if we are to maintain this position, is a man then happy when he is dead? or is not this a complete absurdity, specially in us who say Happiness is a working of a certain kind?

Ah, how often she dreamed of nocturnal oceans bringing the taste of blood and salt back to our throats dreamed as if she knew all the words to assemble so that a door would open a people arise and the sea finally flood into our heads’ lit coals where there is so little space so that a woman keeps shouting a door keeps closing...

The Last Hero The wind blew out from Bergen from the dawning to the day, There was a wreck of trees and fall of towers a score of miles away, And drifted like a livid leaf I go before its tide, Spewed out of house and stable, beggared of flag and bride. The heavens are bowed about my head, shouting like seraph wars, With rains that might put out the sun and clean the sky of stars, Rains like the fall of ruined seas from secret worlds above, The roaring of the rains of God none but the lonely love. Feast in my hall, O foemen, and eat and drink and drain, You never loved the sun in heaven as I have loved the rain. The chance of battle changes -- so may all battle be; I stole my lady bride from them, they stole her back from me. I rent her from her red-roofed hall, I rode and saw arise, More lovely than the living flowers the hatred in her eyes. She never loved me, never bent, never was less divine; The sunset never loved me, the wind was never mine. Was it all nothing that she stood imperial in duresse? Silence itself made softer with the sweeping of her dress. O you who drain the cup of life, O you who wear the crown, You never loved a woman's smile as I have loved her frown. The wind blew out from Bergen to the dawning of the day, They ride and run with fifty spears to break and bar my way, I shall not die alone, alone, but kin to all the powers, As merry as the ancient sun and fighting like the flowers. How white their steel, how bright their eyes! I love each laughing knave, Cry high and bid him welcome to the banquet of the brave. Yea, I will bless them as they bend and love them where they lie, When on their skulls the sword I swing falls shattering from the sky. The hour when death is like a light and blood is like a rose, -- You never loved your friends, my friends, as I shall love my foes. Know you what earth shall lose to-night, what rich uncounted loans, What heavy gold of tales untold you bury with my bones? My loves in deep dim meadows, my ships that rode at ease, Ruffling the purple plumage of strange and secret seas. To see this fair earth as it is to me alone was given, The blow that breaks my brow to-night shall break the dome of heaven. The skies I saw, the trees I saw after no eyes shall see, To-night I die the death of God; the stars shall die with me; One sound shall sunder all the spears and break the trumpet's breath: You never laughed in all your life as I shall laugh in death.

The remedy against the Sin of Pride. Now since it is so that you have understood what is Pride, and which are the kinds of it, and from whence Pride arises and springs, you shall understand what is the remedy against the Sin of Pride, and that is humility, or meekness. That is a virtue through which a man has true knowledge of himself, and holds himself to be of no import or esteem, considering always his frailty.

Q: Did God create man or did man create God? A: Well no, not really. The infinite and observable cause and effect that permeates all manifestation is prior to and beyond any and all thoughtforms, beliefs, or ideologies that arise from the tiny sentient material entities who attempt to verbally define the Great Sacred Mystery of Source. To imagine that a human is the cause of Source is like a bird imagining they created the sky through which they fly...

Besides, in drawing the picture of my early days, I also record those events which led, by insensible steps, to my after tale of misery, for when I would account to myself for the birth of that passion which afterwards ruled my destiny I find it arise, like a mountain river, from ignoble and almost forgotten sources; but, swelling as it proceeded, it became the torrent which, in its course, has swept away all my hopes and joys. Natural philosophy is the genius that has regulated my fate;

Many of the most popular children's stories have their roots in tales invented for particular children, and this casual, often serendipitous, approach produces a stream of ideas which are later refined into great literature. With Tolkien's shorter stories and poems, I am even more aware of the presence of the author, and his children. There are elements and events that are so strikingly original that they could only arise as a result of observations and conversations ignited by two or more lively minds.

Your task is to vibrate with love to the best of your ability. Love your friends and love yourself, be nurturing and harmonious, and be at peace. This in itself is a great feat, one most of your ancestors never quite semed to achieve. However some of them did pass the test, creating what you would call Utopia. Where does Utopia dwell? Could Utopia dwell in the time line of Earth that you know? Is it possible to build a Utopia? Or would it simply arise of its own nature because of a natural tendency to rise to a higher frequency?

it was customary in long-past centuries on Earth for every man bold enough to aspire to the right to be considered by others and to consider himself a “conscious thinker” to be instructed, while still in the early years of his responsible existence, that man has two kinds of mentation one kind, mentation by thought, expressed by words always possessing a relative meaning, and another kind, proper to all animals as well as to man, which I would call “mentation by form.” The second kind of mentation, that is, “mentation by form”—through which, by the way, the exact meaning of all writing should be perceived and then assimilated after conscious confrontation with information previously acquired—is determined in people by the conditions of geographical locality, climate, time, and in general the whole environment in which they have arisen and in which their existence has flowed up to adulthood. Thus, in the brains of people of different races living in different geographical localities under different conditions, there arise in regard to one and the same thing or idea quite different independent forms, which during the flow of associations evoke in their being a definite sensation giving rise to a definite picturing, and this picturing is expressed by some word or other that serves only for its outer subjective expression. That is why each word for the same thing or idea almost always acquires for people of different geographical localities and races a quite specific and entirely different so to say “inner content.” In other words, if in the “presence” of a man who has arisen and grown up in a given locality a certain “form” has been fixed as a result of specific local influences and impressions, this “form” evokes in him by association the sensation of a definite “inner content,” and consequently a definite picturing or concept, for the expression of which he uses some word that has become habitual and, as I said, subjective to him, but the hearer of that word—in whose being, owing to the different conditions of his arising and growth, a form with a different “inner content” has been fixed for the given word—will always perceive and infallibly understand that word in quite another sense.

Bah, bah!’ cried the old man petulantly. ‘Human nature is the same in all ages and countries. Every day—every city—produces some monstrous wickedness, secret or discovered, arising from the triumphs of ungoverned passion;—from hatred,—lust,—revenge,—or mere blood-thirstiness. The crime in which this piece of ruthless machinery had its rise, was done in my own lifetime, in a place which I weekly and calmly traverse. The perpetrator went down to the grave, I will not say unpunished, but undiscovered. No one pitied the victim,—no one cursed the assassin. The whole story is, and is better, buried in oblivion.

Heidi began to read of the son when he was happily at home, and went out into the fields with his father's flocks, and was dressed in a fine cloak, and stood leaning on his shepherd's staff watching as the sun went down, just as he was to be seen in the picture. But then all at once he wanted to have his own goods and money and to be his own master, and so he asked his father to give him his portion, and he left his home and went and wasted all his substance. And when he had nothing left he hired himself out to a master who had no flocks and fields like his father, but only swine to keep; and so he was obliged to watch these, and he only had rags to wear and a few husks to eat such as the swine fed upon. And then he thought of his old happy life at home and of how kindly his father had treated him and how ungrateful he had been, and he wept for sorrow and longing. And he thought to himself, "I will arise and go to my father, and will say to him, 'Father, I am not worthy to be called thy son; make me as one of thy hired servants.' " And when he was yet a great way off his father saw him . . . Here Heidi paused in her reading. "What do you think happens now, grandfather?" she said. "Do you think the father is still angry and will say to him, 'I told you so!' Well, listen now to what comes next." His father saw him, and had compassion, and ran, and fell on his neck and kissed him. And the son said to him, "Father, I have sinned against heaven and in thy sight, and am no more worthy to be called thy son." But the father said to his servants, "Bring forth the best robe, and put it on him; and put a ring on his hand and shoes on his feet: and bring hither the fatted calf and kill it; and let us eat and be merry, for this my son was dead and is alive again; he was lost and is found. And they began to be merry." "Isn't that a beautiful tale, grandfather," said Heidi, as the latter continued to sit without speaking, for she had expected him to express pleasure and astonishment.

Why do we care about Lizzie Borden, or Judge Crater, or Lee Harvey Oswald, or the Little Big Horn? Mystery! Because of all that cannot be known. And what if we did know? What if it were proved—absolutely and purely—that Lizzie Borden took an ax? That Oswald acted alone? That Judge Crater fell into Sicilian hands? Nothing more would beckon, nothing would tantalize. The thing about Custer is this: no survivors. Hence, eternal doubt, which both frustrates and fascinates. It’s a standoff. The human desire for certainty collides with our love of enigma. And so I lose sleep over mute facts and frayed ends and missing witnesses. God knows I’ve tried. Reams of data, miles of magnetic tape, but none of it satisfies even my own primitive appetite for answers. So I toss and turn. I eat pints of ice cream at two in the morning. Would it help to announce the problem early on? To plead for understanding? To argue that solutions only demean the grandeur of human ignorance? To point out that absolute knowledge is absolute closure? To issue a reminder that death itself dissolves into uncertainty, and that out of such uncertainty arise great temples and tales of salvation? I prowl and smoke cigarettes. I review my notes. The truth is at once simple and baffling: John Wade was a pro. He did his magic, then walked away. Everything else is conjecture. No answers, yet mystery itself carries me on.

Yea, and thy deeds shall thou know, and great shall thy gladness be; As a picture all of gold thy life-days shalt thou see, And know that thou too wert a God to abide through the hurry and haste; A God in the golden hall, a God on the rain-swept waste, A God in the battle triumphant, a God on the heap of the slain: And thine hope shall arise and blossom, and thy love shall be quickened again: And then shalt thou see before thee the face of all earthly ill; Thou shalt drink of the cup of awakening that thine hand hath holpen to fill; By the side of the sons of Odin shalt thou fashion a tale to be told In the hall of the happy Baldur: nor there shall the tale grow old Of the days before the changing, e'en those that over us pass. So harden thine heart, O brother, and set thy brow as the brass!

During the latter three centuries the process itself of their existence has become such that in the presences of most of them during their daily existence those 'being-confrontative-associations' almost no longer arise, which usually proceed in three-brained beings thanks to every kind of new perception, and from which alone can data be crystallized in the common presences of three-brained beings for their own individuality. Well then, when your favorites, existing in such a manner in their 'daily life,' go to these contemporary theaters and follow the senseless manipulations of these contemporary actors, and receive 'shocks' one after the other from every kind of reminiscence, already previously perceived, of not less senseless and absurd notions, then during this waking state of theirs, they willy-nilly obtain more or less tolerable being-associations, so that when they go home and go to bed they sleep much better than usual. Although indeed these contemporary theaters with all that proceeds in them happen to be in this way--but of course only 'for today'--an excellent means for better sleep, nevertheless the objectively evil consequences of these theaters for beings, and particularly for the rising generation, are incalculable. The chief harm for them from these theaters is that they are an additional factor for the complete destruction in them of all possibilities of ever possessing the need, proper to three-brained beings, called the 'need-for-real-perceptions.

Or think of the tale of the blind men who encounter an elephant for the first time. One wise man, touching the ear of the elephant, declares the elephant is flat and two-dimensional like a fan. Another wise man touches the tail and assumes the elephant is like rope or a one-dimensional string. Another, touching a leg, concludes the elephant is a three-dimensional drum or a cylinder. But actually, if we step back and rise into the third dimension, we can see the elephant as a three-dimensional animal. In the same way, the five different string theories are like the ear, tail, and leg, but we still have yet to reveal the full elephant, M-theory. Holographic Universe As we mentioned, with time new layers have been uncovered in string theory. Soon after M-theory was proposed in 1995, another astonishing discovery was made by Juan Maldacena in 1997. He jolted the entire physics community by showing something that was once considered impossible: that a supersymmetric Yang-Mills theory, which describes the behavior of subatomic particles in four dimensions, was dual, or mathematically equivalent, to a certain string theory in ten dimensions. This sent the physics world into a tizzy. By 2015, there were ten thousand papers that referred to this paper, making it by far the most influential paper in high-energy physics. (Symmetry and duality are related but different. Symmetry arises when we rearrange the components of a single equation and it remains the same. Duality arises when we show that two entirely different theories are actually mathematically equivalent. Remarkably, string theory has both of these highly nontrivial features.)

SENSORY AVOIDERS – SENSORY DEFENSIVENESS “And have I not told you that what you mistake for madness is but over-acuteness of the senses?” -Edgar Allen Poe, The Tell-Tale Heart (1843) Imagine a day inside Jenny’s skin. The morning alarm goes off and she startles, her heart races, her body tightens, her breathing quickens.  Her husband turns to get out of bed, grazing her foot, and she cringes, her bodily rhythms speed up another notch and her body tightens further. He sees that she seems annoyed about something and affectionately strokes her cheek. She bristles and, when he turns around, rubs where he touched her. She slowly arises to get out of bed, as she feels a bit dizzy, and quickly puts on her soft cotton house slippers, as the feel of the carpet makes her recoil, and walks into the bathroom. The bright lights her husband has left turned on assault her. Her eyes squint painfully. She quickly turns off the lights and turns on a small lamp on the sink counter. Her already overloaded system gets further destabilized. She starts to brush her teeth but the toothbrush is new and the bristles tickle her uncomfortably. She leans over to spit out the toothpaste and feels a sudden loss of balance and a surge of panic engulfs her. She steadies herself and turns on the shower. The soft spray of water from the showerhead feels like pelts of hail hitting her body. Her already stressed system is accelerating fast into overload. And her morning has only just begun!  She still has to figure out what clothes to put on, as most textures annoy her and feel uncomfortable on her body. She has to figure out what to eat for breakfast, as anything soft, mushy, or creamy repulses her. Worst of all, she has to figure out how to face the world outside that, for her, is like maneuvering through a sensory minefield. Jenny is an avoider or what is commonly known as sensory defensive (SD), a common mimicker of anxiety and panic. The sensory defensive feel too much, too soon and for too long, and experience the world as too loud, too bright, too fast and too tight, becoming easily distressed by everyday sensation

Or think of the tale of the blind men who encounter an elephant for the first time. One wise man, touching the ear of the elephant, declares the elephant is flat and two-dimensional like a fan. Another wise man touches the tail and assumes the elephant is like rope or a one-dimensional string. Another, touching a leg, concludes the elephant is a three-dimensional drum or a cylinder. But actually, if we step back and rise into the third dimension, we can see the elephant as a three-dimensional animal. In the same way, the five different string theories are like the ear, tail, and leg, but we still have yet to reveal the full elephant, M-theory. Holographic Universe As we mentioned, with time new layers have been uncovered in string theory. Soon after M-theory was proposed in 1995, another astonishing discovery was made by Juan Maldacena in 1997. He jolted the entire physics community by showing something that was once considered impossible: that a supersymmetric Yang-Mills theory, which describes the behavior of subatomic particles in four dimensions, was dual, or mathematically equivalent, to a certain string theory in ten dimensions. This sent the physics world into a tizzy. By 2015, there were ten thousand papers that referred to this paper, making it by far the most influential paper in high-energy physics. (Symmetry and duality are related but different. Symmetry arises when we rearrange the components of a single equation and it remains the same. Duality arises when we show that two entirely different theories are actually mathematically equivalent. Remarkably, string theory has both of these highly nontrivial features.) As we saw, Maxwell’s equations have a duality between electric and magnetic fields—that is, the equations remain the same if we reverse the two fields, turning electric fields into magnetic fields. (We can see this mathematically, because the EM equations often contain terms like E2 + B2, which remain the same when we rotate the two fields into each other, like in the Pythagorean theorem). Similarly, there are five distinct string theories in ten dimensions, which can be proven to be dual to each other, so they are really a single eleven-dimensional M-theory in disguise. So remarkably, duality shows that two different theories are actually two aspects of the same theory. Maldacena, however, showed that there was yet another duality between strings in ten dimensions and Yang-Mills theory in four dimensions. This was a totally unexpected development but one that has profound implications. It meant that there were deep, unexpected connections between the gravitational force and the nuclear force defined in totally different dimensions. Usually, dualities can be found between strings in the same dimension. By rearranging the terms describing those strings, for example, we can often change one string theory into another. This creates a web of dualities between different string theories, all defined in the same dimension. But a duality between two objects defined in different dimensions was unheard of.

The seventh day, and no wind—the burning sun Blister’d and scorch’d, and, stagnant on the sea, They lay like carcasses; and hope was none, Save in the breeze that came not; savagely They glared upon each other—all was done, Water, and wine, and food,—and you might see The longings of the cannibal arise (Although they spoke not) in their wolfish eyes. At length one whisper’d his companion, who Whisper’d another, and thus it went round, And then into a hoarser murmur grew, An ominous, and wild, and desperate sound; And when his comrade’s thought each sufferer knew, ’Twas but his own, suppress’d till now, he found: And out they spoke of lots for flesh and blood, And who should die to be his fellow’s food. But ere they came to this, they that day shared Some leathern caps, and what remain’d of shoes; And then they look’d around them and despair’d, And none to be the sacrifice would choose; At length the lots were torn up, and prepared, But of materials that much shock the Muse— Having no paper, for the want of better, They took by force from Juan Julia’s letter. The lots were made, and mark’d, and mix’d, and handed, In silent horror, and their distribution Lull’d even the savage hunger which demanded, Like the Promethean vulture, this pollution; None in particular had sought or plann’d it, ’Twas nature gnaw’d them to this resolution, By which none were permitted to be neuter— And the lot fell on Juan’s luckless tutor. He but requested to be bled to death: The surgeon had his instruments, and bled Pedrillo, and so gently ebb’d his breath, You hardly could perceive when he was dead. He died as born, a Catholic in faith, Like most in the belief in which they’re bred, And first a little crucifix he kiss’d, And then held out his jugular and wrist. The surgeon, as there was no other fee, Had his first choice of morsels for his pains; But being thirstiest at the moment, he Preferr’d a draught from the fast-flowing veins: Part was divided, part thrown in the sea, And such things as the entrails and the brains Regaled two sharks, who follow’d o’er the billow The sailors ate the rest of poor Pedrillo. The sailors ate him, all save three or four, Who were not quite so fond of animal food; To these was added Juan, who, before Refusing his own spaniel, hardly could Feel now his appetite increased much more; ’Twas not to be expected that he should, Even in extremity of their disaster, Dine with them on his pastor and his master. ’Twas better that he did not; for, in fact, The consequence was awful in the extreme; For they, who were most ravenous in the act, Went raging mad—Lord! how they did blaspheme! And foam and roll, with strange convulsions rack’d, Drinking salt water like a mountain-stream, Tearing, and grinning, howling, screeching, swearing, And, with hyaena-laughter, died despairing. Their numbers were much thinn’d by this infliction, And all the rest were thin enough, Heaven knows; And some of them had lost their recollection, Happier than they who still perceived their woes; But others ponder’d on a new dissection, As if not warn’d sufficiently by those Who had already perish’d, suffering madly, For having used their appetites so sadly. And if Pedrillo’s fate should shocking be, Remember Ugolino condescends To eat the head of his arch-enemy The moment after he politely ends His tale: if foes be food in hell, at sea ’Tis surely fair to dine upon our friends, When shipwreck’s short allowance grows too scanty, Without being much more horrible than Dante.

The perplexity of life arises from their being too many interesting things in it for us to be interested properly in any of them; what we call it's triviality is really the tag-ends of numberless tales; ordinary and unmeaning existence is like ten thousand thrilling detective stories mixed up with a spoon.

Although Breaking Bad owes a great deal of its success to its talented cast and crew, fundamentally the program utilized a simple formula to keep people tuning in. At the heart of every episode — and also across each season’s narrative arc — is a problem the characters must resolve. For example, during an episode in the first season, Walter White must find a way to dispose of the bodies of two rival drug dealers. Challenges prevent resolution of the conflict and suspense is created as the audience waits to find out how the storyline ends. In this particular episode, White discovers one of the drug dealers is still alive and is faced with the dilemma of having to kill someone he thought was already dead. Invariably, each episode’s central conflict is resolved near the end of the show, at which time a new challenge arises to pique the viewer’s curiosity. By design, the only way to know how Walter gets out of the mess he is in at the end of the latest episode is to watch the next episode.     The cycle of conflict, mystery and resolution is as old as storytelling itself, and at the heart of every good tale is variability. The unknown is fascinating and strong stories hold our attention by waiting to reveal what happens next. In a phenomenon called “experience-taking,

Motif Petrify in fairy tales, as multiple aesthetical, has complex origins and development. Forgotten Transformed ritual foundation motive is revealed in the ritual killing of old people. The cyclical myth dismissal of growth and decline is attributed to old people stopping power of life. In order to preserve the life force Penina points out that it took to destroy the creatures that personified their weakening. Mythological justification for the ritual murder of the demonized old lady is a representative of an old man’s death. In doing so, there is no risk of punishment or retaliation for the killing done, because in the moral and mythological plane victim turns into a bully who needs to catch up with retribution. Deeply rooted in the mythical magical notion of the sacred, ritual killing old people is not completely lost in the genres of oral tradition, but is largely hidden in fairy tales. Another basis Petrify in fairy tales is tied for proofing hero. In this type of Petrify emphasized the dependence of suffering from violations of the ban. Offense prohibiting turning into a demonic time and space, or prohibiting speech that is not necessarily related to the hazards arising from the proximity of the demons in lyrical songs, ballads, and some traditions and psychologically conditioned, but the tales he has not shown in the light of personal motives, since the clash of two sacred place in the framework of fulfilling the task of the hero. The power of the heroes in the face of a hostile beings Petrifying people in fairy tales to finalize a victory over the demon, a demon or a subsequent grace which frees the victim of the killed hero of his unfortunate fate, eventually expires Penina Mezei.

This admixture of extraneously caused arisings took place in the sacred Theomertmalogos owing to the following and, I must add, unforeseen causes “When each perfected ‘highest being-body’ becomes an independent Individual and acquires its own law of the sacred Triamazikamno, it begins to emanate similarly to the Most Most Holy Sun Absolute, but in miniature And when a great many of these perfected independent Sacred Individuals had been assembled on the Most Most Holy Sun Absolute, then between the emanations of these Sacred Individuals and the atmosphere of the Most Most Holy Sun Absolute there was established what is called a ‘geneotriamazikamnian contact, ‘ which brought on this terrible misfortune for the ‘perfected highest being-parts’ of which I have just told you.

We should never forget that our time is among the talents for which we must give account at the judgment of God. Time being not the least precious of these, will be required with a strictness proportionate to its value. Let us tremble at this idea, as well we may. We must be tried not only for what we have done—but for what we had time to do, yet neglected to do it. Not only for the hours spent in sin—but for those wasted in idleness. Let us beware of that mode of spending time which some call killing it, "for this murder,like others, will not always be concealed—the hours destroyed in secret will appear when we least expect it, to the unspeakable terror and amazement of our souls—they arise from the dead, and fly away to heaven, where they might have carried better news, and there tell sad tales of us, which we shall be sure to hear of again, when we hold up our hands at the bar, and they shall come as so many swift witnesses against us!

On this piano, ‘vibrations of extraneous origin’ arise from different ‘shocks,’ ‘noises,’ ‘rustlings,’ and for the most part from what are called ‘aerial momentum vibrations,’ which are generally formed in atmospheric space from the natural vibrations already present there.

I will not merely say that this story is true: because, as you will soon see, it is all truth and no story. It has no explanation and no conclusion; it is, like most of the other things we encounter in life, a fragment of something else which would be intensely exciting if it were not too large to be seen. For the perplexity of life arises from there being too many interesting things in it for us to be interested properly in any of them; what we call its triviality is really the tag-ends of numberless tales; ordinary and unmeaning existence is like ten thousand thrilling detective stories mixed up with a spoon.

Now arise, dodos!

Passing the events that come to life in my head for the paper arises as naturally as breathing

Along with explosive and tactical training, our training on small arms began. The NCO instructors conducted the weapons training but they were not comfortable dealing with university students. Often tricky situations would arise. Two examples would illustrate the nature of the problem. In the Pakistan Army, soldiers of the East Bengal Regiment were taught their craft in Roman Urdu. The NCOs tried to teach us just as they were taught. They began with kholna-jorna (stripping and assembling). Our NCO instructor started the class by saying "Iss purza ko kehta hae..." (this part is known as ...) in Urdu. "Why are you speaking in Urdu?" we protested immediately. "Urdu is the army’s language!" "The Pakistan Army's language! This is the Bangladesh army! No Urdu here! And if you don't speak in Bangla we won’t listen to you!" we told him. The complaint reached the Subedar Major. He was not pleased with our 'mutiny' and said the Dacca University boys don’t listen to their ustad (teacher). "You have to listen to them," he told us. We told him the same thing; why was the NCO speaking to us in Urdu? "We are Bengalis. He is from Noakhali, and if he wants he can even speak in his dialect and we’ll try our best to understand, but no Urdu!" When the Subedar Major’s intervention didn’t work, the matter went up to Khaled Mosharraf who was greatly amused. "Shalara, they are such fools! It has not yet dawned on them that they no longer have to speak in Urdu!" he said, laughing. He immediately issued an order: Henceforth there would be no more communication in Urdu.

Part 3: The Between; Chapter 16: The Weight Nate realized that he lacked the time he'd need to scrutinize a dozen plus pages at the moment ‒ nor had he spotted an available pen ‒ but his curiosity got the better of him. So he settled down upon his usual barstool to begin anyway. Introduction: The Burden When the blossom of a dream is given an opportunity to thrive, it embraces the sunshine and rain with equal fervor ‒ while reveling in the chorus sung by spring songbirds celebrating its promise. Yet if it perseveres, this budding creation ultimately matures into a far weightier burden. Like an apple tree whose branches droop ever noticeably amidst the season's wane; or as an expectant mother waddles and shuffles with increasing effort toward the looming moments in which she is fated to deliver new life; nurturing a fanciful idea to fruition will ultimately transform into a progressively more dutiful task ‒ with sporadic flashes of lightning which recall its genesis as a splendidly creative one. As with any labor of love, it is this toil which brings it meaning. That which has been created then ushers forward, towards its own purpose ‒ as its creator proceeds anew. Thus the act of willful creation itself revolves within a perpetual cycle of collaborative nascence. Likewise all stories are tragedies ‒ authored in sweat; in tears and in blood ‒ yet each begins long before its introduction and will too continue beyond its final page. Just as the same sun which illuminates every voyager’s pathway has unfailingly risen and set in the breaking dawns and dusks of ere will assuredly repeat its ritual ergo. Perhaps this helps to shed light on why fairy tales so often begin and end with abstractions. Once upon a time's are merely chosen moments in which their telling resumes while Happily ever after's offer a cheerful auger of adventures hence ‒ a yet told volume patiently awaiting beyond its transitory resolution. If but a single teller of a solitary story endeavored to detail all which precedes, or proceeds from it; there would not be enough paper upon this earth to document those efforts. More so, the "before" after its "after" must likewise persevere this same mix of happy and unhappy realities which give rise to the conflicts that imbue each story with its purpose. This lack of adventure ‒ rather than any presumptions of finality ‒ best embodies the rationale as to why no tale ever begins with such promises of everlasting bliss. Where there is no wretchedness to inspire tension, neither can a hero or heroine arise to prevail over it, or to ‒ at barest minimum ‒ make a courageous effort in its failure.

Nate realized that he lacked the time he'd need to scrutinize a dozen plus pages at the moment ‒ nor had he spotted an available pen ‒ but his curiosity got the better of him. So he settled down upon his usual barstool to begin anyway. Introduction: The Burden When the blossom of a dream is given an opportunity to thrive, it embraces the sunshine and rain with equal fervor ‒ while reveling in the chorus [sung by] of spring songbirds celebrating its promise. Yet if it perseveres, this budding creation ultimately matures into a far weightier burden. Like an apple tree whose branches droop ever noticeably amidst the season's wane; or as an expectant mother waddles and shuffles with increasing effort toward the looming moments in which she is fated to deliver new life; nurturing a fanciful idea to fruition will ultimately transform into a progressively more dutiful task ‒ with sporadic flashes of lightning which recall its genesis as a splendidly creative one. As with any labor of love, it is this toil which brings it meaning. That which has been created then ushers forward, towards its own purpose ‒ as its creator proceeds anew. Thus the act of willful creation itself revolves within a perpetual cycle of collaborative nascence. Likewise all stories are tragedies ‒ authored in sweat; in tears and in blood ‒ yet each begins long before its introduction and will too continue beyond its final page. Just as the same sun which illuminates every voyager’s pathway has unfailingly risen and set in the breaking dawns and dusks of ere will assuredly repeat its ritual ergo. Perhaps this helps to shed light on why fairy tales so often begin and end with abstractions. Once upon a time's are merely chosen moments in which their telling resumes while Happily ever after's offer a cheerful auger of adventures hence ‒ a yet told volume patiently awaiting beyond its transitory resolution. If but a single teller of a solitary story endeavored to detail all which precedes, or proceeds from it; there would not be enough paper upon this earth to document those efforts. More so, the "before" after its "after" must likewise persevere this same mix of happy and unhappy realities which give rise to the conflicts that imbue each story with its purpose. This lack of adventure ‒ rather than any presumptions of finality ‒ best embodies the rationale as to why no tale ever begin with such promises of everlasting bliss. Where there is no wretchedness to inspire tension, neither can a hero or heroine arise to prevail over it, or to ‒ at barest minimum ‒ make a courageous effort in its failure. Similarly without rot there will be no renewal and absent sorrow one cannot find solace.

At every juncture—in every Zen moment when possibilities arise—a schism occurs, worlds branch, and multiplicity ensues. Every instance of either/or is replaced by an and. And an and, and an and, and an and, and another and . . . adding up to an infinitely all-inclusive, and yet mutually unknowable, web of many worlds.

The Lead is tactical, but is showing the first glimmers of strategy. They are beginning to understand the power of delegation, and they are still wrestling with the idea that they have authority. What is familiar to them is the work and the types of people doing the work. When a situation arises relative to these areas, The Lead acts authoritatively and quickly because they understand deeply.

Political authority, the authority of the State, may arise in a number of possible ways: in Locke's phrase, for instance, a father may become the "politic monarch" of an extended family; or a judge may acquire kingly authority in addition, as in Herodotus' tale. Whatever its first origin, political authority tends to include all four pure types of authority. Medieval scholastic teachings of the divine right of kings display this full extent of political authority. Even in this context, however, calls for independence of the judicial power arose, as exemplified by the Magna Carta; in this way the fact was manifested that the judge's authority, rooted in Eternity, stands apart from the three temporal authorities, which more easily go together, of father, master, and leader. The medieval teaching of the full extent of political authority is complicated and undermined by the existence of an unresolved conflict, namely that arising between ecclesiastical and state power, between Pope and Emperor, on account of the failure to work out an adequate distinction between the political and the ecclesiastical realms. The teachings of absolutism by thinkers such as Bodin and Hobbes resolved this conflict through a unified teaching of sovereignty that removed independent theological authority from the political realm. In reaction to actual and potential abuses of absolutism, constitutional teachings arose (often resting on the working hypothesis of a "social contract") and developed—most famously in Montesquieu—a doctrine of "separation of powers." This new tradition focused its attention on dividing and balancing political power, with a view to restricting it from despotic or tyrannical excess. Kojève makes the astute and fascinating observation that in this development from absolutism to constitutionalism, the authority of the father silently drops out of the picture, without any detailed analysis or discussion; political authority comes to be discussed as a combination of the authority of judge, leader, and master, viewed as judicial power, legislative power, and executive power. In this connection, Kojève makes the conservative or traditionalist Hegelian suggestion that, with the authority of the father dropped from the political realm, the political authority, disconnected from its past, will have a tendency towards constant change.

CHAPTER I. NAGENDRA'S JOURNEY BY BOAT. agendra Natha Datta is about to travel by boat. It is the month Joisto (May—June), the time of storms. His wife, Surja Mukhi, had adjured him, saying, "Be careful; if a storm arises be sure you fasten the boat to the shore. Do not remain in the boat.

In families, triggers and projections enmesh, and the jumbled wires of habitual perception often become nearly impossible to disentangle. Something happens within a family, a kind of karmic claustrophobia, a hybrid of true love and tangled irritation. Sometimes it’s even hard for mindfulness to operate in the realm of family, much less for compassion to swoop in and save the day. Mindfulness is based on a simple but difficult premise: that you can directly witness what is arising in your own mind. Mindfulness presupposes that, upon reflection, you can note your reactivity to a sense perception or impulse, either during its immediate arising or after the fact.

Unto the upright there arises light in the darkness. Psalm 112:4a NKJV

Neurologically, OBEs are a form of bodily illusion arising from a temporary dissociation of visual and proprioceptive representations—normally these are coordinated, so that one views the world, including one’s body, from the perspective of one’s own eyes, one’s head. OBEs, as Henrik Ehrsson and his fellow researchers in Stockholm have elegantly shown, can be produced experimentally, by using simple equipment—video goggles, mannequins, rubber arms, and so on—to confuse one’s visual input and one’s proprioceptive input and create an uncanny sense of disembodiedness.

Spontaneous smiles are different. They utilize a totally different neurologic hardware that is diffuse and arises mostly out of the subcortex and something called the extra-pyramidal system.

The suspicion therefore arises that someone writing a good deal later, rather hazy about the chronology of decades before, has been fairly cavalier with the story of Jesus’s birth, for reasons other than retrieving events as they actually happened. This suspicion grows when one observes how little the birth and infancy narratives have to do with the later story of Jesus’s public ministry, death and resurrection, which occupies all four Gospels; nowhere do these Gospels refer back to the tales of birth and infancy, which suggests that the bulk of their texts were written before these particular stories. We must conclude that beside the likelihood that Christmas did not happen at Christmas, it did not happen in Bethlehem.

So far, we’ve learned that there are rational, evidence-based reasons to accept that some of the siddhis—the ones that have been repeatedly tested under controlled conditions—are real. We’ve seen evidence suggesting that advanced meditation may be associated with improved psi performance. And, except for rare individuals and some advanced meditators, among the general population we’ve seen that these abilities tend to be weak, sporadic, and uncontrollable. From a scientific perspective, the mere existence of these phenomena, regardless of how weak or unreliable they may be, is astounding. It tells us that the modern understanding of the human mind, which is based on the neurosciences and its approach to studying brain function, has completely overlooked a fundamental aspect of our capacities and potentials. It says that both science and religious scholarship have prematurely discarded stories about the siddhis as mere superstitions. Undoubtedly many of those legendary tales are pure fantasy. But we now know that some of them described dazzling gems that have been obscured by the distortions of history. Identifying and polishing those gems with modern techniques opens the real possibility of discovering whole new realms of knowledge. Over time, as mainstream interest in studying the capacities of advanced meditators increases, we are likely to understand psi and the siddhis in new ways. As that happens, more integrated models of reality will arise, and eventually technologies may be developed. How long do we have to wait before this knowledge is pragmatically useful? Not too long.

this with a very good purpose, for where the dykes run zigzag over Romney Marsh a thick mist arises some eight feet high, and even upon nights of full moon these mists hang about the dykes like heavy rolls of a spider's web, contrasting strangely with the rest of the country, which is all bright and easily seen. And now Jerk had to ride even faster than before, for the packponies, entirely hidden by the mist curtains, were circled and circled all the way by the galloping demons and jack-o'lanterns, these last swinging their pole lights round their heads and uttering strange cries like those of the Marsh fowl, weird and ominous. This accounted, then, for all the ghost tales he had heard, for all the ghostly things those not in the secret had seen upon the Marsh, and a very clever scheme Jack thought it was, and a very good way of clearing the ground of the curious. For there is no power like superstition, and nothing that spreads quicker or is more grossly exaggerated than tales of horror and fear. So on they rode in wild circles round and round the packponies. Beelzebub

Igo, the sick old man, quoted Oziad, and reminded them all of how creation worked: the Dragon of Time created the sun and the moon, and Lurline cursed them and said that their children wouldn't know their own parents, and then the Kumbric Witch came along and the flood, the battle, the spilling of evil in the world. Oatsie Manglehand disagreed. She said, "You old fools, the Oziad is just a frilly, romantic poem of older, harsher legends. What lives in folk memory is truer than how some artsy poet says it. In folk memory veil always predates good." "Can this be true?" asked Igo, with interest. "Surely there is a handful of nursery marchen that start, 'Once in the middle of a forest lived an old witch' or 'The devil was out walking one day and met a child,'" said Oatsie, who was showing that she had some education as well as grit. "To the grim poor there need be no pour quoi tale about where evil arises; it just arises; it always is. One never learns ho the witch became wicked, or whether that was the right choice for her - is it ever the right choice? Does the devil ever struggle to be good again, or if so is he not a devil? It is at the very least a question of definitions.

his aggressive nature stamped him with an individuality which has had no equal in all time. Over his countenance was a fine assumption of humility curiously inconsistent with a consciousness of excellence which made an atmosphere about him that could be felt. Yet, holding first place over these conflicting attributes was the stamp of tremendous mental power, and a heart-whole sweetness that was irresistible. The union of these four characteristics was to produce a man that would hold fast to theory, though all fact arise and shouted it down; who would maintain form, though the spirit had in horror long since fled the shape.

The union of these four characteristics was to produce a man that would hold fast to theory, though all fact arise and shouted it down; who would maintain form, though the spirit had in horror long since fled the shape.

Tales are people who sit on the doorstep of the house of my mind. It is cold outside and they sit waiting. I look out at a window. The tales have cold hands, Their hands are freezing. A short thickly-built tale arises and threshes his arms about. His nose is red and he has two gold teeth. There is an old female tale sitting hunched up in a cloak. Many tales come to sit for a few moments on the doorstep and then go away. It is too cold for them outside. The street before the door of the house of my mind is filled with tales. They murmur and cry out, they are dying of cold and hunger. I am a helpless man--my hands tremble. I should be sitting on a bench like a tailor. I should be weaving warm cloth out of the threads of thought. The tales should be clothed. They are freezing on the doorstep of the house of my mind. I am a helpless man--my hands tremble. I feel in the darkness but cannot find the doorknob. I look out at a window. Many tales are dying in the street before the house of my mind. CONTENTS

If we get sick and there’s no easy cure, we may be stuck with chronic pain. When we’re hurt by unkind words, we may feel an anger that lingers. Perhaps we find ourselves obsessing about what we should do, or why our current strategies aren’t working. We step up our focus on the pain or anger, and how to be rid of it. Or maybe we tell ourselves there’s nothing we can do, and instead get frustrated with our thoughts and sensations, which don’t seem to listen to reason. We get stressed about getting stressed, turning the fight in on ourselves. So what can be done? Of course, the best result would be not to experience the misfiring mechanism, but as the actor’s tale shows, the fight or flight reaction can’t be shut off easily. However, we can choose to practise staying present to thoughts and sensations, by noticing how automatic stress reactions arise in our bodies, and how we tend to resist or identify with them. This might not make them go away, but it significantly alters how we experience them: the meaning we ascribe them, the degree to which they control us, our way of relating to them, and our response. Instead of running round screaming, ‘I’ve got to get rid of this anxiety – now!’, we might bring a friendly interest to sensations of stomach churning, and the thoughts that come along with it. Staying present to thoughts, sensations and automatic reactions, we shift our relationship to stress.