The Deepest Well Quotes

Love is blind, they say; sex is impervious to reason and mocks the power of all philosophers. But, in fact, a person's sexual choice is the result and sum of their fundamental convictions. Tell me what a person finds sexually attractive and I will tell you their entire philosophy of life. Show me the person they sleep with and I will tell you their valuation of themselves. No matter what corruption they're taught about the virtue of selflessness, sex is the most profoundly selfish of all acts, an act which they cannot perform for any motive but their own enjoyment - just try to think of performing it in a spirit of selfless charity! - an act which is not possible in self-abasement, only in self-exultation, only on the confidence of being desired and being worthy of desire. It is an act that forces them to stand naked in spirit, as well as in body, and accept their real ego as their standard of value. They will always be attracted to the person who reflects their deepest vision of themselves, the person whose surrender permits them to experience - or to fake - a sense of self-esteem .. Love is our response to our highest values - and can be nothing else.

The point is, not to resist the flow. You go up when you're supposed to go up and down when you're supposed to go down. When you're supposed to go up, find the highest tower and climb to the top. When you're supposed to go down, find the deepest well and go down to the bottom. When there's no flow, stay still. If you resist the flow, everything dries up. If everything dries up, the world is darkness.

I hid my deepest feelings so well I forgot where I placed them.

I will have nothing to do with a God who cares only occasionally. I need a God who is with us always, everywhere, in the deepest depths as well as the highest heights. It is when things go wrong, when good things do not happen, when our prayers seem to have been lost, that God is most present. We do not need the sheltering wings when things go smoothly. We are closest to God in the darkness, stumbling along blindly.

At bottom, and just in the deepest and most important things, we are unutterably alone, and for one person to be able to advise or even help another, a lot must happen, a lot must go well, a whole constellation of things must come right in order once to succeed.

When the rusty shackles of our emotions are being unchained, we can become lovers without a cause, and intrinsically the deepest wells of our unconsciousness may uncover the uncharted territories of deliverance, granting free rein to our intuition and giving love downright carte blanche. ("Another empty room" )

But oh! the blessing it is to have a friend to whom one can speak fearlessly on any subject; with whom one's deepest as well as one's most foolish thoughts come out simply and safely. Oh, the comfort - the inexpressible comfort of feeling safe with a person - having neither to weigh thoughts nor measure words, but pouring them all right out, just as they are, chaff and grain together; certain that a faithful hand will take and sift them, keep what is worth keeping, and then with the breath of kindness blow the rest away.

A child free from the guilt of ownership and the burden of economic competition will grow up with the will to do what needs doing and the capacity for joy in doing it. It is useless work that darkens the heart. The delight of the nursing mother, of the scholar, of the successful hunter, of the good cook, of the skilful maker, of anyone doing needed work and doing it well, - this durable joy is perhaps the deepest source of human affection and of sociality as a whole.

My husband, Andrius, says that evil will rule until good men or women choose to act. I believe him. This testimony was written to create an absolute record, to speak in a world where our voices have been extinguished. These writing may shock or horrify you, but that is not my intention. It is my greatest hope that the pages in this jar stir your deepest well of human compassion. I hope they prompt you to do something, to tell somone. Only then can we ensure that this kind of evil is never allowed to repeat itself.

Aren't you, like me, hoping that some person, thing, or event will come along to give you that final feeling of inner well-being you desire? Don't you often hope: 'May this book, idea, course, trip, job, country or relationship fulfill my deepest desire.' But as long as you are waiting for that mysterious moment you will go on running helter-skelter, always anxious and restless, always lustful and angry, never fully satisfied. You know that this is the compulsiveness that keeps us going and busy, but at the same time makes us wonder whether we are getting anywhere in the long run. This is the way to spiritual exhaustion and burn-out. This is the way to spiritual death.

Your mother sounds like a formidable woman," Valek said into the silence. "You have no idea," Leif replied with a sigh. "Well, if she's anything like Yelena, my deepest sympathies," Valek teased. "Hey!" Leif laughed and the tense moment dissipated. Valek handed Leif his machete. "Do you know how to use it?" "Of course. I chopped Yelena's bow into firewood," Leif joked.

Passion isn't a path through the woods. Passion is the woods. It's the deepest, wildest part of the forest; the grove where the fairies still dance and obscene old vipers snooze in the boughs. Everybody but the most dried up and dysfunctional is drawn to the grove and enchanted by its mysteries, but then they just can't wait to call in the chain saws and bulldozers and replace it with a family-style restaurant or a new S and L. That's the payoff, I guess. Safety. Security. Certainty. Yes, indeed. Well, remember this, pussy latte: we're not involved in a 'relationship,' you and I, we're involved in a collision. Collisions don't much lend themselves to secure futures...

When [what you are deeply passionate about, what you can be best in the world at and what drives your economic engine] come together, not only does your work move toward greatness, but so does your life. For, in the end, it is impossible to have a great life unless it is a meaningful life. And it is very difficult to have a meaningful life without meaningful work. Perhaps, then, you might gain that rare tranquility that comes from knowing that you’ve had a hand in creating something of intrinsic excellence that makes a contribution. Indeed, you might even gain that deepest of all satisfactions: knowing that your short time here on this earth has been well spent, and that it mattered.

The awareness of the ambiguity of one's highest achievements - as well as one's deepest failures - is a definite symptom of maturity.

Freedom is a responsibility to be earned, not a license for recklessness and anarchy. If someday, despite our strongest efforts and our deepest determination, we finally fall, let it be because our enemies finally beat us, not because we beat ourselves.

The law presides over things of this world, finally. The world where shadow is shadow and light is light, yin is yin and yang is yang, I'm me and he's him. 'I am me and / He is him/ Autumn eve.' But you don't belong to that world, sonny. The world you belong to is above that or below that." Which is better?" I asked, out of simple curiosity. "Above or below?" It's not that either one is better," he said. After a brief coughing fit, he spat a glob of phlegm onto a tissue and studied it closely before crumpling the tissue and throwing it into a wastebasket. "It's not a question of better or worse. The point is, not to resist the flow. You go up when you're supposed to go up and down when you're supposed to go down. When you're supposed to go up, find the highest tower and climb to the top. When you're supposed to go down, find the deepest well and go down to the bottom. When there is no flow, stay still. If you resist the flow, everything dries up. If everything dries up, the world is darkness. 'I am he and/ He is me:/ Spring nightfall.' Abandon the self, and there you are.

There’s something very freeing about losing the anchors that have always defined you. Frightening, sad, but exhilarating in a poignant way, as well. You’re free to float to the moon and evaporate or sink to the bottom of the deepest ocean. But you’re free to explore. Some people confuse that with drifting, I suppose. I like to think of it as growing.

My mind still clung to the image of my wife. A thought crossed my mind: I didn't even know if she were still alive. I knew only one thing-which I have learned well by now: Love goes very far beyond the physical person of the beloved. It finds its deepest meaning in his spiritual being, his inner self. Whether or not he is actually present, whether or not he is still alive at all, ceases somehow to be of importance.

I—I adore you, too. Well, I don't know if I adore you. That's not really the word I'd use. But I—I—" I managed to wrench it out. God, this was hard! "I love you." "Of course you do," he said, totally unsurprised. "WHAT? I finally tell you my deepest, most personal feelings and you're all, 'Yeah, I already got that memo'? This, this is why you drive me nuts! This is why it's so hard to tell you things! I take it back.

Life is a whirlwind of many opportunities. Choose to embrace all of them in deepest gratitude. Learn to forgive yourself and honour the heart that beats within you, as well as the head that rests on your shoulders. Learn how to believe in people again and not be judging or cynical to various beliefs. We are all of one light on this one Earth, and loving humanity makes all the difference.

Westcliff thinks that St. Vincent is in love with you.” Evie choked a little and didn’t dare look up from her tea. “Wh-why does he think that?” “He’s known St. Vincent from childhood, and can read him fairly well. And Westcliff sees an odd sort of logic in why you would finally be the one to win St. Vincent’s heart. He says a girl like you would appeal to…hmm, how did he put it?…I can’t remember the exact words, but it was something like… you would appeal to St. Vincent’s deepest, most secret fantasy.” Evie felt her cheeks flushing while a skirmish of pain and hope took place in the tired confines of her chest. She tried to respond sardonically. “I should think his fantasy is to consort with as many women as possible.” A grin crossed Lillian’s lips. “Dear, that is not St. Vincent’s fantasy, it’s his reality. And you’re probably the first sweet, decent girl he’s ever had anything to do with.

Creativity cannot flourish and reach its deepest potential without the participation of its demons as well as its angels.

The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as all serious endeavor in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our mind cannot grasp and whose beauty and sublimity reaches us only indirectly and as a feeble reflection, this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all that there is.

Rereading old books is the highest form of literary pleasure and instructs you in what is deepest in your own yearnings. Reading well is one of the great pleasures that solitude can afford you, because it is, at least in my experience, the most healing of pleasures. It returns you to otherness, whether in yourself or in friends. Imaginative literature is otherness and as such, alleviates loneliness.

But surely liking the same things for dinner is one of the deepest and most lasting things you could possibly have in common with anyone,' argued Dr. Parnell. 'After all, the emotions of the heart are very transitory, or so I believe; I should think it makes one much happier to be well-fed than well-loved.

Children are compelled to give meaning to what is happening to them. When there is no clear explanation, they make one up; the intersection of trauma and the developmentally appropriate egocentrism of childhood often leads a little kid to think, I made it happen.

Karma has been a pop culture term for ages. But really, what the heck is it? Karma is not an inviolate engine of cosmic punishment. Rather, it is a neutral sequence of acts, results, and consequences. Receiving misfortune does not necessarily indicate that one has committed evil. But it is a sufficient indicator of something else. And that something else can be anything, as long as it is a logical consequence of what has come before. Consider: if you fall into a well, you are not a bad person who deserves to suffer—you are merely someone who took a wrong step. Or someone who had one drink too many. Or got a head rush due to poor circulation. Or forgot to wear your glasses. Or— The reasons are plentiful, and all plausible. But the chain of cause and effect goes way, way back into the deepest hoariest recesses of your personal past. So never rule out retribution. But never expect it.

The solitary speaks."One receives as a reward for much ennui , ill-humour and boredom, such as a solitude without friends, books, duties or passions must entail, one harvests those quarters of an hour of the deepest immersion in oneself and nature. He who completely entrenches himself against boredom also entrenches himself against himself: he will never get to drink the most potent refreshing draught from the deepest well of his own being.

[How do I do it?] Well, it's always a mystery, because you don't know why you get depleted or recharged. But this much I know. I do not allow myself to be overcome by hopelessness, no matter how tough the situation. I believe that if you just do your little bit without thinking of the bigness of what you stand against, if you turn to the enlargement of your own capacities, just that itself creates new potential. And I've learned from the Bhagavad-Gita and other teachings of our culture to detach myself from the results of what I do, because those are not in my hands. The context is not in your control, but your commitment is yours to make, and you can make the deepest commitment with a total detachment about where it will take you. You want it to lead to a better world, and you shape your actions and take full responsibility for them, but then you have detachment. And that combination of deep passion and deep detachment allows me to take on the next challenge, because I don't cripple myself, I don't tie myself in knots. I function like a free being. I think getting that freedom is a social duty because I think we owe it to each not to burden each other with prescription and demands. I think what we owe each other is a celebration of life and to replace fear and hopelessness with fearlessness and joy.

Maybe I'm deceiving myself. Perhaps I don't know him as well as I'd like to imagine. What does a person so willing to utterly remake himself hold inside his heart? Can I trust such a man? What motivates him? In an instant she knew, and she felt a bit of relief. Love. Love was what drove him.

As you notice your whole being, your entirety, your wise inner nature, there are messages there for you. Quietly give permission for your wholeness, your entirety, to share its deepest wisdom.

Mother seemed happiest when making and tending home, the sewing machine whistling and the Mixmaster whirling. Her deepest impulse was to nurture, to simply dwell; it had nothing to do with ambition and achievement in the world...How had I come to believe that my world of questing and writing was more valuable than her dwelling and domestic artistry?...I wanted to go out and do things--write books, speak out. I've been driven by that. I don't know how to rest in myself very well, how to be content staying put. But Mother knows how to BE at home--and really, to be in herself. It's actually very beautiful what she does...I think part of me just longs for the way Mother experiences home.

The law that entropy always increases holds, I think, the supreme position among the laws of Nature. If someone points out to you that your pet theory of the universe is in disagreement with Maxwell's equations - then so much the worse for Maxwell's equations. If it is found to be contradicted by observation - well, these experimentalists do bungle things sometimes. But if your theory is found to be against the Second Law of Thermodynamics I can give you no hope; there is nothing for it to collapse in deepest humiliation.

A person is strong only when he stands upon his own truth, when he speaks and acts with his deepest convictions. Then, whatever the situation he may be in, he always knows what he must say and do. He may fall, but he cannot bring shame upon himself or his cause. If we seek the liberation of the people by means of a lie, we will surely grow confused, go astray, and loose sight of our objective, and if we have any influence at all on the people we will lead them astray as well—in other words, we will be acting in the spirit of reaction and to its benefit.

A wonder tale can be truer than true," I said. I had learned (...) that the deepest kind of truth can be found in the strangest and wildest of stories. One may not meet a fire-breathing dragon on the way to the well. One may not encounter an army of toothed snakes in the woodshed. That does not make the wisdom in those tales any less real.

I hid my deepest feelings so well I forgot where I had placed them.

It is the fundamental unfairness of parenthood, that if we do our jobs well, the deepest bond we are given will walk out the door with a wave over the shoulder.

I much applaud thy judgement; thou art well-read in a fellow. And 'tis the deepest art to study man.

every experience will fill with immediacy. Because I love this, I am never bored. Beauty constantly wells up like the noise of springwater in my ear. Tree limbs rise and fall like ecstatic arms. Leaf sounds talk together like poets making fresh metaphors. The green felt cover slips; we get a flash of the mirror underneath. The conventional opinion of this poetry is that it shows great optimism for the future. But Father Reason says, No need to announce the future. This now is it. Your deepest need and desire is satisfied by this moment’s energy here in your hand.

I have one word to say upon the subject of profound writers, who are grown very numerous of late; and I know very well the judicious world is resolved to list me in that number. I conceive therefore, as to the business of being profound, that it is with writers as with wells; a person with good eyes may see to the bottom of the deepest, provided any water be there; and often, when there is nothing in the world at the bottom, besides dryness and dirt, though it be but a yard and half under ground, it shall pass however for wondrous deep, upon no wiser a reason than because it is wondrous dark.

And until that day comes every true man's place/ is to reject all else and be with the lowest,/ the poorest - in the bottom of that deepest of wells/ in which alone is truth; in which is truth only - truth that should shine like the sun,/ with a monopoly of movement, and a sound like talking to God.

My mind still clung to the image of my wife. A thought crossed my mind: I didn't even know if she were still alive. I knew only one thing-which I have learned well by now: Love goes very far beyond the physical person of the beloved. It finds its deepest meaning in his spiritual being, his inner self. Whether or not he is actually present, whether or not he is still alive at all, ceases somehow to be of importance. I did not know whether my wife was alive, and I had no menas of finding out (during all my prison life there was no outgoing or incoming mail); but at that moment it ceased to matter. There was no need for me to know; nothing could touch the strength of my love, my thought, and the image of my beloved. Had I known then that my wife was dead, I think that I would still have given myself, undisturbed by that knowledge, to the contemplation of her image, and that my mental conversations with her would have been just as vivid and just as stisfying. 'Set me like a seal upon thy heart, love is as strong as death.

Somehow: Molly. He heard her in the entryway. Mol, Molly, oh boy. When they were first married they used to fight. Say the most insane things. Afterward, sometimes there would be tears. Tears in bed? And then they would - Molly pressing her hot wet face against his hot wet face. They were sorry, they were saying with their bodies, they were accepting each other back, and that feeling, that feeling of being accepted back again and again, of someone's affection for you expanding to encompass whatever new flawed thing had just manifested in you, that was the deepest, dearest thing he'd ever - She came in flustered and apologetic, a touch of anger in her face. He'd embarrassed her. He saw that. He'd embarrassed her by doing something that showed she hadn't sufficiently noticed him needing her. She'd been too busy nursing him to notice how scared he was. She was angry at him for pulling this stunt and ashamed of herself for feeling angry at him in his hour of need, and was trying to put the shame and anger behind her now so she could do what might be needed. All of this was in her face. He knew her so well. Also concern. Overriding everything else in that lovely face was concern. She came to him now, stumbling a bit on a swell in the floor of this stranger's house.

This is not to say that the deepest concerns of the faithful, whether moderate or extreme, are trivial or misguided. There is no denying that most of us have emotional and spiritual needs that are now addressed—however obliquely and at a terrible price—by mainstream religion. And these are needs that a mere understanding of our world, scientific or otherwise, will never fulfill. There is clearly a sacred dimension to our existence, and coming to terms with it could well be the highest purpose of human life. But we will find that it requires no faith in untestable propositions—Jesus was born of a virgin; the Koran is the word of God—for us to do this.

Was there a person in your life, who touched your heart, like nobody else, ever did, whose letters or gifts are still safe in your secret closet, whose memories still bring the deepest of smiles and whose name still leaves your lips trembling and heart racing? At some point in time you might have thought, “It’s not love”, and you let go , but a part of you keeps telling , ‘you shouldn’t have’, because deep down your heart, you feel the indelible presence of the one you still miss so badly. Well; what is it then… “If it’s not love!!

It is a strange thing how sometimes merely to talk honestly of God, even if it is only to articulate our feelings of separation and confusion, can bring peace to our spirits. You thought you were unhappy because this or that was off in your relationship, this or that was wrong in your job, but the reality is that your sadness stemmed from your aversion to, your stalwart avoidance of, God. The other problems may very well be true, and you will have to address them, but what you feel when releasing yourself to speak of the deepest needs of your spirit is the fact that no other needs could be spoken of outside of that context. You cannot work on the structure of your life if the ground of your being in unsure.

I believe we will become more compassionate. I believe we will fight smarter. I believe that in the deepest place of our souls, we are not cowardly or hateful or cruel to our neighbors. I believe we are kind and smart and brave. I believe that as long as we follow those instincts and do not give in to terror and blame, we can triumph over diseases and the stigmas attached to them. When we fight plagues, not each other, we will not only defeat diseases but preserve our humanity in the process.

And I’ve come to see that it’s through the deepest suffering that God has taught me the deepest lessons. And if we’ll trust Him for it, we can come through to the unshakable assurance that He’s in charge. He has a loving purpose. And He can transform something terrible into something wonderful. Suffering is never for nothing.

The soldier is on friendlier terms than other men with his stomach and intestines. Three-quarters of his vocabulary is derived from these regions, and they give an intimate flavor to expressions of his greatest joy as well as of his deepest indignation. It is impossible to express oneself in any other way so clearly and pithily.

There have been some hard things in my life, of course, as there have been in yours, and I cannot say to you, I know exactly what you’re going through. But I can say that I know the One who knows. And I’ve come to see that it’s through the deepest suffering that God has taught me the deepest lessons. And if we’ll trust Him for it, we can come through to the unshakable assurance that He’s in charge. He has a loving purpose. And He can transform something terrible into something wonderful. Suffering is never for nothing.

Every pellet has a story all its own. Every pellet has a story all its own. With its fur and teeth and bones And one or two stones, Every pellet has a story all its own. We shall dissect every pellet with glee. Perhaps we'll find a rodents knee. And never shall we tire In the sacred task that we conspire, No do our work less perfectly And those bright flecks at the core, Which makes our hearts soar, Shall forever remain the deepest mystery. - The owlets in the Pelletorium at St. Aegolius

The revolution of Jesus is in the first place and continuously a revolution of the human heart or spirit. It did not and does not proceed by means of the formation of social institutions and laws, the outer forms of our existence, intending that these would then impose a good order of life upon people who come under their power. Rather, his is a revolution of character, which proceeds by changing people from the inside through ongoing personal relationship to God in Christ and to one another. It is one that changes their ideas, beliefs, feelings, and habits of choice, as well as their bodily tendencies and social relations. It penetrates to the deepest layers of their soul.

The main issue is that when the stress response is activated too frequently or if the stressor is too intense, the body can lose the ability to shut down the HPA and SAM axes. The term for this is disruption of feedback inhibition, which is a science-y way of saying that the body’s stress thermostat is broken. Instead of shutting off the supply of “heat” when a certain point is reached, it just keeps on blasting cortisol through your system. This is exactly what Fisher and Bruce were seeing in the foster kids.

The Unicorn's eye happened to fall upon Alice: he turned round rather instantly, and stood for some time looking at her with an air of the deepest surprise. `What -- is -- this?' he said at last. `This is a child!' Haigha replied eagerly, coming in front of Alice to introduce her. `We only found it today. It's as large as life, and twice as natural!' `I always thought they were fabulous monsters!' said the Unicorn. 'Is it alive?' `It can talk,' said Haigha, solemnly. The Unicorn looked dreamily at Alice, and said `Talk, child.' Alice could not help her lips curing up into a smile as she began: `Do you know, I always thought Unicorns were fabulous monsters, too! I never saw one alive before!' `Well, now that we have seen each other,' said the Unicorn, `if you'll believe in me, I'll believe in you. Is that a bargain?

The terror that took Baru came from the deepest part of her soul. It was a terror particular to her, a fundamental concern—the apocalyptic possibility that the world simply did not permit plans, that it worked in chaotic and unmasterable ways, that one single stroke of fortune, one well-aimed bowshot by a man she had never met, could bring total disaster. The fear that the basic logic she used to negotiate the world was a lie. Or, worse, that she herself could not plan: that she was as blind as a child, too limited and self-deceptive to integrate the necessary information, and that when the reckoning between her model and the pure asymbolic fact of the world came, the world would devour her like a cuttlefish snapping up bait.

Well-meaning friends ' often the worst kind ' handed me the usual clich+!s, and so I feel in a pretty good position to warn you: Just offer your deepest condolences. Don't tell me I'm young. Don't tell me it'll get better. Don't tell me she's in a better place. Don't tell me it's part of some divine plan. Don't tell me that I was lucky to have known such a love. Every one of those platitudes pissed me off. They made me ' and this is going to sound uncharitable ' stare at the idiot and wonder why he or she still breathed while my Elizabeth rotted.

Debarred from public worship, David was heartsick. Ease he did not seek, honour he did not covet, but the enjoyment of communion with God was an urgent need of his soul; he viewed it not merely as the sweetest of all luxuries, but as an absolute necessity, like water to a stag. Like the parched traveler in the wilderness, whose skin bottle is empty, and who finds the wells dry, he must drink or die – he must have his God or faint. His soul, his very self, his deepest life, was insatiable for a sense of the divine presence. . . . Give him his God and he is as content as the poor deer which at length slakes its thirst and is perfectly happy; but deny him his Lord, and his heart heaves, his bosom palpitates, his whole frame is convulsed, like one who gasps for breath, or pants with long running. Dear friend, dost thou know what this is, by personally having felt the same? It is a sweet bitterness. The next best thing to living in the light of the Lord’s love is to be unhappy till we have it, and to pant hourly after it – hourly, did I say? Thirst is a perpetual appetite, and not to be forgotten, and even thus continually is the heart’s longing after God. When it is as natural for us to long for God as for an animal to thirst, it is well with our souls, however painful our feelings

The depth is simply the height inverted, as sin is the index of moral grandeur. The cry is not only truly human, but divine as well. God is deeper than the deepest depth in man. He is holier than our deepest sin is deep. There is no depth so deep to us as when God reveals his holiness in dealing with our sin.... [And so] think more of the depth of God than the depth of your cry. The worst thing that can happen to a man is to have no God to cry to out of the depth.

THERE ARE…ENEMIES, said Death, as Binky galloped through icy mountains. “They’re all dead—” OTHER ENEMIES. YOU MAY AS WELL KNOW THIS. DOWN IN THE DEEPEST KINGDOMS OF THE SEA, WHERE THERE IS NO LIGHT, THERE LIVES A TYPE OF CREATURE WITH NO BRAIN AND NO EYES AND NO MOUTH. IT DOES NOTHING BUT LIVE AND PUT FORTH PETALS OF PERFECT CRIMSON WHERE NONE ARE THERE TO SEE. IT IS NOTHING EXCEPT A TINY YES IN THE NIGHT. AND YET…AND YET…IT HAS ENEMIES THAT BEAR ON IT A VICIOUS, UNBENDING MALICE, WHO WISH NOT ONLY FOR ITS TINY LIFE TO BE OVER BUT ALSO THAT IT HAD NEVER EXISTED. ARE YOU WITH ME SO FAR? “Well, yes, but—” GOOD. NOW, IMAGINE WHAT THEY THINK OF HUMANITY.

At ten seconds before the hour, they raise their bows and aim the flaming arrows at the waiting well of curling iron. As the clock begins to chime near the gates, the first archer lets his arrow fly, soaring over the crowd and hitting its mark in a shower of sparks. The bonfire ignites in an eruption of yellow flame. Then the second chime follows, the second archer sends his arrow into the yellow flames, and they become a clear sky-blue. A third chime with a third arrow, and the flames are a warm bright pink. Flames the color of a ripe pumpkin follow the fourth arrow. A fifth, and the flames are scarlet-red. A sixth brings a deeper, sparkling crimson. Seven, and the fire is soaked in a color like incandescent wine. Eight, and the flames are shimmering violet. Nine, and the violet shifts to indigo. A tenth chime, a tenth arrow, and the bonfire turns deepest midnight blue. On the penultimate chime, the dancing flames change from blue to black, and for a moment, it is difficult to discount the fire from its cauldron. And on the final strike, the dark flames are replaced with a blinding white, a shower of sparks falling like snowflakes around it. Huge curls of dense white smoke swirl up into the night sky.

And that’s the worst of it, the part no one ever tells you about.” “What part?” he said, his voice still clenched with grief. “How it never stops. How the pain of missing people never stops. When you burn your finger in a fire, it hurts, but it only hurts one way because you know what caused the pain and why the pain is there, and you know that it will settle, in a bit. But heart pain has facets, Silas. A thousand different sides, sharp and hard; most of them you don’t even know exist, even when you’re looking straight at them. When someone leaves, or dies, or doesn’t love you in return, well, you may think you know why your heart hurts. But wrapped in there are a hundred kinds of fear all tangled in a knot you can’t untie. Nobody wants to be alone. We all fear being left alone, being left behind. I know such things exist. But you must learn to see death as something more than loss, more than absence, more than silence. You must learn to make mourning into memory. For once a person takes leave of his life, that life becomes so much more a part of ours. In death, they come to be in our keeping. The dead find their rest within us. Thus, in remembrance, we are never alone. But people forget the power of memory. So we fear death in the deepest place of our very being, because we don’t know that memories make us immortal. We focus instead on being gone and the awful mystery behind absence. Love and death—and those two are very closely bound together—scare us because we can’t control them. We fear what we can’t control. That fear is really part of what makes us human, but mostly, we’re just afraid of the ends of stories we can’t foresee.

Being a Pilgrim To journey without being changed is to be a nomad. To change without journeying is to be a chameleon. To journey and to be transformed by the journey is to be a pilgrim. We all start out as pilgrims, wanting to journey and hoping to be transformed by the journey. But, just as it is impossible when listening to an orchestra to hear the whole of the symphony for very long before we are drawn to hear only the piano or the violin, in just this way, our attention to life slips and we experience people and places without being affected by their wholeness. And sometimes, feeling isolated and unsure, we change or hide what lives within in order to please or avoid others. The value of this insight is not to use it to judge or berate ourselves, but to help one another see that integrity is an unending process of letting our inner experience and our outer experience complete each other, in spite of our very human lapses. I understand these things so well, because I violate them so often. Yet I, as you, consider myself a pilgrim of the deepest kind, journeying beyond any one creed or tradition, into the compelling, recurring space in which we know the moment and are changed by it. Mysteriously, as elusive as it is, this moment—where the eye is what it sees, where the heart is what it feels—this moment shows us that what is real is sacred.

It takes rare courage to recognize that feelings are the most perishable of our possessions, even more so than opinions, for an opinion -- that is, a real opinion, which is qualitatively different than a fleeting impression or a borrowed stance -- is arrived at via a well-reasoned argument with oneself. Not so a feeling -- feelings coalesce out of the vapors that escape from the deepest groundwaters of our unreasoned and unreasonable being, and whatever rainbows they may scatter for a moment when touched with the light of another, they diffuse and evaporate just as readily, just as mysteriously. Love, Margaret implies in her letter to Sam, is never to be taken for granted -- it is to be met moment by moment, on its ever-changing terms.

One of my biggest problems in dealing with the breakdown of my body is that I keep looking in the wrong direction. I look to the past and the capabilities I once had, instead of looking to the future and what I will someday become in the presence and by the grace of God. Perhaps that is the strongest temptation for you too. Our culture reinforces that mistake by its refusal to talk about heaven, as if it were an old-fashioned and outdated notion. We also intensify the problem by craving present health (as limited as it can be) more than we desire God. A friend once said to me. "This is so hard getting old—there are so many things we can‘t do any more. I guess the Lord wants to teach us something." Indeed, our bodies will never be what they previously were, and we find that difficult because we miss our former activities. But God wants to teach us to hunger for Him, our greatest treasure. Instead of rejecting the notion of heaven, we genuinely ache in our deepest self to fill that concept with a larger landscape of the Joy of basking in God‘s presence.

It’s still possible for an American to make a fortune on his own.” “Sure—provided somebody tells him when he’s young enough that there is a Money River, that there’s nothing fair about it, that he had damn well better forget about hard work and the merit system and honesty and all that crap, and get to where the river is. ‘Go where the rich and the powerful are,’ I’d tell him, ‘and learn their ways. They can be flattered and they can be scared. Please them enormously or scare them enormously, and one moonless night they will put their fingers to their lips, warning you not to make a sound. And they will lead you through the dark to the widest, deepest river of wealth ever known to man. You’ll be shown your place on the riverbank, and handed a bucket all your own. Slurp as much as you want, but try to keep the racket of your slurping down. A poor man might hear.

Sooner or later it must come out, even if other men rediscover it. And then...Governments and powers will struggle to get hither, they will fight against one another and against these moon people. It will only spread warfare and multiply the occasions of war. In a little while, in a very little while if I tell my secret, this planet to it's deepest galleries will be strewn with human dead. Other things are doubtful, but this is certain...It is not as though man had any use for the moon. What good would the moon be to men? Even of their own planet what have they made but a battleground and theatre of infinite folly? Small as his world is, and short as his time, he has still in his little life down there far more than he can do. No! Science has toiled too long forging weapons for fools to use. It is time she held her hand. Let him find it out for himself again-in a thousand years' time.

The more I reflect on the elder son in me, the more I realize how deeply rooted this form of lostness really is and how hard it is to return home from there. Returning home from a lustful escapade seems so much easier than returning home from a cold anger that has rooted itself in the deepest corners of my being. My resentment is not something that can be easily distinguished and dealt with rationally. It is far more pernicious: something that has attached itself to the underside of my virtue. Isn’t it good to be obedient, dutiful, law-abiding, hardworking, and self-sacrificing? And still it seems that my resentments and complaints are mysteriously tied to such praiseworthy attitudes. This connection often makes me despair. At the very moment I want to speak or act out of my most generous self, I get caught in anger or resentment. And it seems that just as I want to be most selfless, I find myself obsessed about being loved. Just when I do my utmost to accomplish a task well, I find myself questioning why others do not give themselves as I do. Just when I think I am capable of overcoming my temptations, I feel envy toward those who gave in to theirs. It seems that wherever my virtuous self is, there also is the resentful complainer.

Not that I would not, if I could, be both handsome and fat and well-dressed, and a great athlete, and make a million a year, be a wit, a bon-vivant, and a lady-killer, as well as a philosopher; a philanthropist, statesman, warrior, and African explorer, as well as a ‘tone poet’ and saint. But the thing is simply impossible…[T]o make any one of them actual, the rest must more or less be suppressed. So the seeker of his truest, strongest, deepest self must review the list carefully, and pick out the one on which to stake his salvation. All other selves thereupon become unreal

Who Am I? Well, I am the Imaginary Friend. You know-the one you conjure up for conversation when you're consumed with loneliness, greed or visions of imminent doom. I have listened to thousands of stories and it would be a shame if they just stayed with me, never to be heard again. I have chosen to share only the ones I found to be particularly... curious. Have you ever been troubled by nightmares? Were you relieved when you woke up? No matter. Are you sure you can tell the difference between the nightmare and the waking state? Think it through before giving me your answer. Sometimes only an imaginary friend can truly listen to your deepest troubles and most distressing woes. Wouldn't you agree?

An imaginary circle of empathy is drawn by each person. It circumscribes the person at some distance, and corresponds to those things in the world that deserve empathy. I like the term "empathy" because it has spiritual overtones. A term like "sympathy" or "allegiance" might be more precise, but I want the chosen term to be slightly mystical, to suggest that we might not be able to fully understand what goes on between us and others, that we should leave open the possibility that the relationship can't be represented in a digital database. If someone falls within your circle of empathy, you wouldn't want to see him or her killed. Something that is clearly outside the circle is fair game. For instance, most people would place all other people within the circle, but most of us are willing to see bacteria killed when we brush our teeth, and certainly don't worry when we see an inanimate rock tossed aside to keep a trail clear. The tricky part is that some entities reside close to the edge of the circle. The deepest controversies often involve whether something or someone should lie just inside or just outside the circle. For instance, the idea of slavery depends on the placement of the slave outside the circle, to make some people nonhuman. Widening the circle to include all people and end slavery has been one of the epic strands of the human story - and it isn't quite over yet. A great many other controversies fit well in the model. The fight over abortion asks whether a fetus or embryo should be in the circle or not, and the animal rights debate asks the same about animals. When you change the contents of your circle, you change your conception of yourself. The center of the circle shifts as its perimeter is changed. The liberal impulse is to expand the circle, while conservatives tend to want to restrain or even contract the circle. Empathy Inflation and Metaphysical Ambiguity Are there any legitimate reasons not to expand the circle as much as possible? There are. To expand the circle indefinitely can lead to oppression, because the rights of potential entities (as perceived by only some people) can conflict with the rights of indisputably real people. An obvious example of this is found in the abortion debate. If outlawing abortions did not involve commandeering control of the bodies of other people (pregnant women, in this case), then there wouldn't be much controversy. We would find an easy accommodation. Empathy inflation can also lead to the lesser, but still substantial, evils of incompetence, trivialization, dishonesty, and narcissism. You cannot live, for example, without killing bacteria. Wouldn't you be projecting your own fantasies on single-cell organisms that would be indifferent to them at best? Doesn't it really become about you instead of the cause at that point?

I happen to believe that the deepest value of fiction is that, in its very fictiveness, it is the one arena where we can, at least temporarily, take apart and refuse to compete within the terms that the rest of existence insists on. Market value may come to drive out all other human values, except, perhaps, in the country of invented currency, the completely barter-driven economy of the imagination. Fiction, when it remembers its innate priority over other human transactions, can deal not in price but in worth. And that seems to me an act filled with political potential, as well as with pleasure.

The year was 1987, but it might as well have been the Summer of Love: I was twenty, had hair down to my shoulders, and was dressed like an Indian rickshaw driver. For those charged with enforcing our nation’s drug laws, it would have been only prudent to subject my luggage to special scrutiny. Happily, I had nothing to hide. “Where are you coming from?” the officer asked, glancing skeptically at my backpack. “India, Nepal, Thailand…” I said. “Did you take any drugs while you were over there?” As it happens, I had. The temptation to lie was obvious—why speak to a customs officer about my recent drug use? But there was no real reason not to tell the truth, apart from the risk that it would lead to an even more thorough search of my luggage (and perhaps of my person) than had already commenced. “Yes,” I said. The officer stopped searching my bag and looked up. “Which drugs did you take? “I smoked pot a few times… And I tried opium in India.” “Opium?” “Yes.” “Opium or heroin? “It was opium.” “You don’t hear much about opium these days.” “I know. It was the first time I’d ever tried it.” “Are you carrying any drugs with you now?” “No.” The officer eyed me warily for a moment and then returned to searching my bag. Given the nature of our conversation, I reconciled myself to being there for a very long time. I was, therefore, as patient as a tree. Which was a good thing, because the officer was now examining my belongings as though any one item—a toothbrush, a book, a flashlight, a bit of nylon cord—might reveal the deepest secrets of the universe. “What is opium like?” he asked after a time. And I told him. In fact, over the next ten minutes, I told this lawman almost everything I knew about the use of mind-altering substances. Eventually he completed his search and closed my luggage. One thing was perfectly obvious at the end of our encounter: We both felt very good about it.

Reading is action. Even though it is often done quietly and alone, reading is a profoundly social activity, and a vigorous and demanding one. There is nothing passive about reading; it requires attention, energy, an act of will. Texts have potential for meaning, implication, response, and result; but the reader must activate them, give them life, and turn them from quiet print into a lively interplay of ideas and feelings. Reading makes things happen, usually in the mind and imagination, but sometimes in the larger world as well, for the process of reading involves not just the consciousness of the self but an awareness of the other -- what is beyond the self. Reading doesn't just happen to you; you have to do it, and it involves decision, reaching out, discovery, awareness. Reading is an act of power, and learning how to get the most out of its possibilities can be an invigorating activity. For all its association with quietness, solitude, and the sedentary life, reading involves -- at its deepest level -- action and interaction.

If you do not allow yourself to rush into falling for someone that you have not become friends with first, you will be more sure when you let yourself go to the next step. Certainly you might find yourself having all sorts of feelings. Enjoy them. But do not believe them. Only believe your experience of getting to know a person and seeing if you can share at a deep level. See if you find that he or she is a person of the kind of character you would trust as a friend. And as important as all of that, see if that person is a person that you would like spending time with if there were no romance at all. That is the one true measure of a friend, a person with whom you like to spend time, having no regard to how you are spending it. “Hanging out” is fulfilling in and of itself. And that, long-term, requires character, and in the deepest of friendships, shared values as well. You would want your best friends to be honest, faithful, deep, spiritual, responsible, connecting, growing, loving, and the like. Make sure that those qualities are also present in the person you are falling in love with.

It is a special blessing to belong among those who can and may devote their best energies to the contemplation and exploration of objective and timeless things. How happy and grateful I am for having been granted this blessing, which bestows upon one a large measure of independence from one's personal fate and from the attitude of one's contemporaries. Yet this independence must not inure us to the awareness of the duties that constantly bind us to the past, present and future of humankind at large. Our situation on this earth seems strange. Every one of us appears here, involuntarily and uninvited, for a short stay, without knowing the why and the wherefore. In our daily lives we feel only that man is here for the sake of others, for those whom we love and for many other beings whose fate is connected with our own. I am often troubled by the thought that my life is based to such a large extent on the work of my fellow human beings, and I am aware of my great indebtedness to them. I do not believe in free will. Schopenhauer's words: 'Man can do what he wants, but he cannot will what he wills,' accompany me in all situations throughout my life and reconcile me with the actions of others, even if they are rather painful to me. This awareness of the lack of free will keeps me from taking myself and my fellow men too seriously as acting and deciding individuals, and from losing my temper. I have never coveted affluence and luxury and even despise them a good deal. My passion for social justice has often brought me into conflict with people, as has my aversion to any obligation and dependence I did not regard as absolutely necessary. [Part 2] I have a high regard for the individual and an insuperable distaste for violence and fanaticism. All these motives have made me a passionate pacifist and antimilitarist. I am against any chauvinism, even in the guise of mere patriotism. Privileges based on position and property have always seemed to me unjust and pernicious, as does any exaggerated personality cult. I am an adherent of the ideal of democracy, although I know well the weaknesses of the democratic form of government. Social equality and economic protection of the individual have always seemed to me the important communal aims of the state. Although I am a typical loner in daily life, my consciousness of belonging to the invisible community of those who strive for truth, beauty, and justice keeps me from feeling isolated. The most beautiful and deepest experience a man can have is the sense of the mysterious. It is the underlying principle of religion as well as of all serious endeavour in art and science. He who never had this experience seems to me, if not dead, then at least blind. To sense that behind anything that can be experienced there is a something that our minds cannot grasp, whose beauty and sublimity reaches us only indirectly: this is religiousness. In this sense I am religious. To me it suffices to wonder at these secrets and to attempt humbly to grasp with my mind a mere image of the lofty structure of all there is.

But the lie had to be a good one, because if your lie is badly done it makes everyone feel wretched, liar and lied-to alike plunged into the deepest lackadaisy, and everyone just feels like going into the other room and drinking a glass of water, or whatever is available there, whereas if you can lie really well then get dynamite results, 35 percent report increased intellectual understanding, awareness, insight, 40 percent report more tolerance, acceptance of others, liking for self, 29 percent report they receive more personal and more confidential information from people and that others become more warm and supportive toward them--all in consequence of a finely orchestrated, carefully developed untruth.

She managed a bored sigh. “I suppose we could do one picture, but a group shot won’t work. Nyx, how about one of you with your favorite child? Which one is that?” The brood rustled. Dozens of horrible glowing eyes turned toward Nyx. The goddess shifted uncomfortably, as if her chariot were heating up under her feet. Her shadow horses huffed and pawed at the void. “My favorite child?” she asked. “All my children are terrifying!” Percy snorted. “Seriously? I’ve met the Fates. I’ve met Thanatos. They weren’t so scary. You’ve got to have somebody in this crowd who’s worse than that.” “The darkest,” Annabeth said. “The most like you.” “I am the darkest,” hissed Eris. “Wars and strife! I have caused all manner of death!” “I am darker still!” snarled Geras. “I dim the eyes and addle the brain. Every mortal fears old age!” “Yeah, yeah,” Annabeth said, trying to ignore her chattering teeth. “I’m not seeing enough dark. I mean, you’re the children of Night! Show me dark!” The horde of arai wailed, flapping their leathery wings and stirring up clouds of blackness. Geras spread his withered hands and dimmed the entire abyss. Eris breathed a shadowy spray of buckshot across the void. “I am the darkest!” hissed one of the demons. “No, I!” “No! Behold my darkness!” If a thousand giant octopuses had squirted ink at the same time, at the bottom of the deepest, most sunless ocean trench, it could not have been blacker. Annabeth might as well have been blind. She gripped Percy’s hand and steeled her nerves. “Wait!” Nyx called, suddenly panicked. “I can’t see anything.” “Yes!” shouted one of her children proudly. “I did that!” “No, I did!” “Fool, it was me!” Dozens of voices argued in the darkness. The horses whinnied in alarm. “Stop it!” Nyx yelled. “Whose foot is that?” “Eris is hitting me!” cried someone. “Mother, tell her to stop hitting me!” “I did not!” yelled Eris. “Ouch!” The sounds of scuffling got louder. If possible, the darkness became even deeper. Annabeth’s eyes dilated so much, they felt like they were being pulled out of their sockets. She squeezed Percy’s hand. “Ready?” “For what?” After a pause, he grunted unhappily. “Poseidon’s underpants, you can’t be serious.” “Somebody give me light!” Nyx screamed. “Gah! I can’t believe I just said that!” “It’s a trick!” Eris yelled. “The demigods are escaping!” “I’ve got them,” screamed an arai. “No, that’s my neck!” Geras gagged. “Jump!” Annabeth told Percy. They leaped into the darkness, aiming for the doorway far, far below.

President Obama came on the scene right as so many people in my community began to believe that the modern American meritocracy was not built for them. We know we’re not doing well. We see it every day: in the obituaries for teenage kids that conspicuously omit the cause of death (reading between the lines: overdose), in the deadbeats we watch our daughters waste their time with. Barack Obama strikes at the heart of our deepest insecurities. He is a good father while many of us aren’t. He wears suits to his job while we wear overalls, if we’re lucky enough to have a job at all. His wife tells us that we shouldn’t be feeding our children certain foods, and we hate her for it—not because we think she’s wrong but because we know she’s right. Many

Written Exercise #1: Investigating Your Core Complaint Focus on a problem that’s most pressing in your life right now. It might be an issue with your health, your job, your relationship—any issue that disrupts your sense of safety, peace, security, or well-being. What is the deepest issue you want to heal? Maybe it’s a problem that feels overwhelming to you. Maybe it’s a symptom or a feeling you’ve had all your life. What do you want to see shift? Don’t edit yourself. Write down what feels important to you. Write it down as it comes to you. For example, you may carry a fear of something terrible happening to you in the future. It doesn’t matter what comes out; just keep writing. If nothing comes, answer this one question: If the feeling or symptom or condition you have never goes away, what would you be afraid could happen to you? Don’t continue reading until you’ve written down your most pressing concern.

There are individuals, who unfortunately are built with an immense amount of negativity. People will always tell you to run away from these types and when you follow that advice, you’ll be surprised to find yourself running into the same negativity in new people, and that scenario to be repeated again and again and again. Why? Well that’s only because it is in darkness that our light may shine it’s brightest. The more difficult the battle, the more important the victory. It’s easy to bring life forth from life; but to bring life forth from dry bones is truly a magical miracle. Those lights who have learned to shine in the deepest of darkness, are those lights that shine the strongest, the biggest, the hardest, the brightest. See the negativity in your life as a training ground and learn to love those who embody that darkness, because without them— you wouldn’t have gained any victories! Victories are gained through battles. This is the essence of the commandment “love your enemy.” There is no real enemy, for even the darkness is there to mold you into all that you may become.

Life batters and shapes us in all sorts of ways before it's done, but those original selves which we were born with, and which I believe we continue in some measure to be no matter what, are selves which still echo with the holiness of their origin. I believe that what Genesis suggests is that this original self, with the print of God's thumb still upon it, is the most essential part of who we are and is buried deep in all of us as a source of wisdom and strength and healing which we can draw upon or, with our terrible freedom, not draw upon as we choose. I think that among other things all real art comes from that deepest self – painting, writing music, dance, all of it that in some way nourishes the spirit and enriches the understanding. I think that our truest prayers come from there too, the often unspoken, unbidden prayers that can rise out of the lives of unbelievers as well as believers whether they recognize them as prayers or not. And I think that from there also come our best dreams and our times of gladdest playing and taking it easy and all those moments when we find ourselves being better or stronger or braver or wiser than we are.

Perhaps the deepest indication of our slavery is the monetization of time. It is a phenomenon with roots deeper than our money system, for it depends on the prior quantification of time. An animal or a child has “all the time in the world.” The same was apparently true for Stone Age peoples, who usually had very loose concepts of time and rarely were in a hurry. Primitive languages often lacked tenses, and sometimes lacked even words for “yesterday” or “tomorrow.” The comparative nonchalance primitive people had toward time is still apparent today in rural, more traditional parts of the world. Life moves faster in the big city, where we are always in a hurry because time is scarce. But in the past, we experienced time as abundant. The more monetized society is, the more anxious and hurried its citizens. In parts of the world that are still somewhat outside the money economy, where subsistence farming still exists and where neighbors help each other, the pace of life is slower, less hurried. In rural Mexico, everything is done mañana. A Ladakhi peasant woman interviewed in Helena Norberg-Hodge’s film Ancient Futures sums it all up in describing her city-dwelling sister: “She has a rice cooker, a car, a telephone—all kinds of time-saving devices. Yet when I visit her, she is always so busy we barely have time to talk.” For the animal, child, or hunter-gatherer, time is essentially infinite. Today its monetization has subjected it, like the rest, to scarcity. Time is life. When we experience time as scarce, we experience life as short and poor. If you were born before adult schedules invaded childhood and children were rushed around from activity to activity, then perhaps you still remember the subjective eternity of childhood, the afternoons that stretched on forever, the timeless freedom of life before the tyranny of calendar and clocks. “Clocks,” writes John Zerzan, “make time scarce and life short.” Once quantified, time too could be bought and sold, and the scarcity of all money-linked commodities afflicted time as well. “Time is money,” the saying goes, an identity confirmed by the metaphor “I can’t afford the time.” If the material world

You know that feeling of invincibility you sometimes get, especially when young and testing yourself - well that could be because actually know deep down that we are indeed eternal. We come into this world to live a life, to experience it, from somewhere else, some other plane, but we are programmed by all around us to deny or forget this - until one day we may remember again. That feeling of blissful reconnection with our source can be invoked through nature, beautiful writing or art or music, any detailed craft or work of discovery or personal dedication, meditation or other mentally balancing practice, or even through religious experience if there is a pure communion (not a pretence of it). But we should not yearn to return too soon, we should accept that we have come here for the duration of each life, and revel in the chance to learn and grow on this splendid planet. We can draw a deep sense of being-ness. peace, and love from this connection, which will sustain us through any trial. Once nurtured, this becomes stronger than any other connection, so of course our relationships here are most joyful when they allow us the personal freedom to spend time developing and celebrating that connection. Our deepest friendships form with those we can share such time and experiences with - discussing, meditating, immersing ourselves in nature, or creating our music, art, written or other works. Our journeys here are voyages of discovery, opening out the wonders within and all around. What better companions could we have than those who are able to fully share in such delights with us?

I ascended, I ascended, I dreamt, I thought,—but everything oppressed me. A sick one did I resemble, whom bad torture wearieth, and a worse dream reawakeneth out of his first sleep.— But there is something in me which I call courage: it hath hitherto slain for me every dejection. This courage at last bade me stand still and say: "Dwarf! Thou! Or I!"— For courage is the best slayer,—courage which attacketh: for in every attack there is sound of triumph. Man, however, is the most courageous animal: thereby hath he overcome every animal. With sound of triumph hath he overcome every pain; human pain, however, is the sorest pain. Courage slayeth also giddiness at abysses: and where doth man not stand at abysses! Is not seeing itself—seeing abysses? Courage is the best slayer: courage slayeth also fellow-suffering. Fellow-suffering, however, is the deepest abyss: as deeply as man looketh into life, so deeply also doth he look into suffering. Courage, however, is the best slayer, courage which attacketh: it slayeth even death itself; for it saith: "Was that life? Well! Once more!

Were you there?” She shook her head. “No. I was here in Nain having a child.” “Then why do you weep as though you had part in his crucifixion? You had no part in it.” “I’d like nothing better than to think I would have remained faithful. But if those closest to him—his disciples, his own brothers—turned away, who am I to think I’m better than they and would have done differently? No, Marcus. We all wanted what we wanted, and when the Lord fulfilled his purpose rather than ours, we struck out against him. Like you. In anger. Like you. In disappointment. Yet, it is God’s will that prevails.” He looked away. “I don’t understand any of this.” “I know you don’t. I see it in your face, Marcus. You don’t want to see. You’ve hardened your heart against him.” She started to walk again. “As should all who value their lives,” he said, thinking of Hadassah’s death. “It is God who has driven you here.” He gave a derisive laugh. “I came here of my own accord and for my own purposes.” “Did you?” Marcus’ face became stony. Deborah pressed on. “We were all created incomplete and will find no rest until we satisfy the deepest hunger and thirst within us. You’ve tried to satisfy it in your own way. I see that in your eyes, too, as I’ve seen it in so many others. And yet, though you deny it with your last breath, your soul yearns for God, Marcus Lucianus Valerian.” Her words angered him. “Gods aside, Rome shows the world that life is what man makes of it.” “If that’s so, what are you making of yours?” “I own a fleet of ships, as well as emporiums and houses. I have wealth.” Yet, even as he told her, he knew it all meant nothing. His father had come to that realization just before he died. Vanity. It was all vanity. Meaningless. Empty. Old Deborah paused on the pathway. “Rome points the way to wealth and pleasure, power and knowledge. But Rome remains hungry. Just as you are hungry now. Search all you will for retribution or meaning to your life, but until you find God, you live in vain.

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

Some of the things written during those years, justifying, for example, the execution of the Rosenbergs, or the crucifixion of Alger Hiss (and the beatification of Whittaker Chambers) taught me something about the irresponsibility and cowardice of the liberal community which I will never forget. Their performance, then, yet more than the combination of ignorance and arrogance with which this community has always protected itself against the deepest implications of black suffering, persuaded me that brilliance without passion is nothing more than sterility. It must be remembered, after all, that I did not begin meeting these people at the point that they began to meet me: I had been delivering their packages and emptying their garbage and taking their tips for years. (And they don’t tip well.) And what I watched them do to each other during the McCarthy era was, in some ways, worse than anything they had ever done to me, for I, at least, had never been mad enough to depend on their devotion. It seemed very clear to me that they were lying about their motives and were being blackmailed by their guilt; were, in fact, at bottom, nothing more than the respectable issue of various immigrants, struggling to hold on to what they had acquired.

Should you happen to be possessed of a certain verbal acuity coupled with a relentless, hair-trigger humor and surface cheer spackling over a chronic melancholia and loneliness - a grotesquely caricatured version of your deepest self, which you trot out at the slightest provocation to endearing and glib comic effect, thus rendering you the kind of fellow who is beloved by all yet loved by none, all of it to distract, however fleetingly, from the cold and dead-faced truth that with each passing year you face the unavoidable certainty of a solitary future in which you will perish one day while vainly attempting the Heimlich maneuver on yourself over the back of a kitchen chair - then this confirmation that you have triumphed again and managed to gull yet another mark, except this time it was the one person you’d hoped might be immune to your ever-creakier, puddle-shallow, sideshow-barker variation on adorable, even though you’d been launching this campaign weekly with a single-minded concentration from day one - well, it conjures up feelings that are best described as mixed, to say the least.

Like literature, music can overwhelm you with sudden emotion, can move you to absolute sorrow or ecstasy; like literature, painting has the power to astonish, and to make you see the world through fresh eyes. But only literature can put you in touch with another human spirit, as a whole, with all its weaknesses and grandeurs, its limitations, its pettinesses, its obsessions, its beliefs; with whatever it finds moving, interesting, exciting or repugnant. Only literature can give you access to a spirit from beyond the grave – a more direct, more complete, deeper access than you’d have in conversation with a friend. Even in our deepest, most lasting friendships, we never speak as openly as when we face a blank page and address a reader we do not know. The beauty of an author’s style, the music of his sentences have their importance in literature, of course; the depth of an author’s reflections, the originality of his thought certainly can’t be overlooked; but an author is above all a human being, present in his books, and whether he writes very well or very badly hardly matters – as long as he gets the books written and is, indeed, present in them.

It is naive to think you know someone so well. To think that whatever time you have shared in knowing their habits, their history, their stories, their weaknesses, their strengths, their wounds, and deepest corners of their heart could ever sum them up-- is unjust. It is a shame to be unaware of the shifts and changes that happen every day, every moment, right before your eyes. The little crinkles around her eyes that get ever-so-slightly deeper and wiser. The silver linings of her hair. The wonders of time and how they show their presence in such ways. You may think that a flower is simply a flower. A flower that looks and smells just as simply as it always has. Or that the ocean is simply salt water and blue. The flower is always moving, changing, blossoming, and giving life to the birds and the bees. The ocean's tides rise and fall with the phases of the moon. The currents change direction. And depending on how the sun hits the water, the colors and shades of blue are in fact, infinite. Everything around you and everyone is always changing. Take time to smell the roses. Take time to watch the tide. Take time to see your love with new eyes. It would be a shame to miss it.

Ecclesiastes This is a book of the Old Testament. I don't believe I've ever read this section of the Bible - I know my Genesis pretty well and my Ten Commandments (I like lists), but I'm hazy on a lot of the other parts. Here, the Britannica provides a handy Cliff Notes version of Ecclesiastes: [the author's] observations on life convinced him that 'the race is not swift, nor the battle strong, nor bread to the wise, nor riches to the intelligent, nor favor to the men of skill; but time and chance happen to them all' (9:11). Man's fate, the author maintains, does not depend on righteous or wicked conduct but is an inscrutable mystery that remains hidden in God (9:1). All attempts to penetrate this mystery and thereby gain the wisdom necessary to secure one's fate are 'vanity' or futile. In the face of such uncertainty, the author's counsel is to enjoy the good things that God provides while one has them to enjoy. This is great. I've accumulated hundreds of facts in the last seven thousand pages, but i've been craving profundity and perspective. Yes, there was that Dyer poem, but that was just cynical. This is the real thing: the deepest paragraph I've read so far in the encyclopedia. Instant wisdom. It couldn't be more true: the race does not go to the swift. How else to explain the mouth-breathing cretins I knew in high school who now have multimillion-dollar salaries? How else to explain my brilliant friends who are stuck selling wheatgrass juice at health food stores? How else to explain Vin Diesel's show business career? Yes, life is desperately, insanely, absurdly unfair. But Ecclesiastes offers exactly the correct reaction to that fact. There's nothing to be done about it, so enjoy what you can. Take pleasure in the small things - like, for me, Julie's laugh, some nice onion dip, the insanely comfortable beat-up leather chair in our living room. I keep thinking about Ecclesiastes in the days that follow. What if this is the best the encyclopedia has to offer? What if I found the meaning of life on page 347 of the E volume? The Britannica is not a traditional book, so there's no reason why the big revelation should be at the end.

What's Toraf's favorite color?" She shrugs. "Whatever I tell him it is." I raise a brow at her. "Don't know, huh?" She crosses her arms. "Who cares anyway? We're not painting his toenails." "I think what's she's trying to say, honey bunches, is that maybe you should paint your nails his favorite color, to show him you're thinking about him," Rachel says, seasoning her words with tact. Rayna sets her chin. "Emma doesn't paint her nails Galen's favorite color." Startled that Galen has a favorite color and I don't know it, I say, "Uh, well, he doesn't like nail polish." That is to say, he's never mentioned it before. When a brilliant smile lights up her whole face, I know I've been busted. "You don't know his favorite color!" she says, actually pointing at me. "Yes, I do," I say, searching Rachel's face for the answer. She shrugs. Rayna's smirk is the epitome of I know something you don't know. Smacking it off her face is my first reflex, but I hold back, as I always do, because of the kiss I shared with Toraf and the way it hurt her. Sometimes I catch her looking at me with that same expression she had on the beach, and I feel like fungus, even though she deserved it at the time. Refusing to fold, I eye the buffet of nail polish scattered before me. Letting my fingers roam over the bottles, I shop the paints, hoping one of them stands out to me. To save my life, I can't think of any one color he wears more often. He doesn't have a favorite sport, so team colors are a no-go. Rachel picked his cars for him, so that's no help either. Biting my lip, I decide on an ocean blue. "Emma! Now I'm just ashamed of myself," he says from the doorway. "How could you not know my favorite color?" Startled, I drop the bottle back on the table. Since he's back so soon, I have to assume he didn't find what or who he wanted-and that he didn't hunt them for very long. Toraf materializes behind him, but Galen's shoulders are too broad to allow them both to stand in the doorway. Clearing my throat, I say, "I was just moving that bottle to get to the color I wanted." Rayna is all but doing a victory dance with her eyes. "Which is?" she asks, full of vicious glee. Toraf pushes past Galen and plops down next to his tiny mate. She leans into him, eager for his kiss. "I missed you," she whispers. "Not as much as I missed you," he tells her. Galen and I exchange eye rolls as he walks around to prop himself on the table beside me, his wet shorts making a butt-shaped puddle on the expensive wood. "Go ahead, angelfish," he says, nodding toward the pile of polish. If he's trying to give me a clue, he sucks at it. "Go" could mean green, I guess. "Ahead" could mean...I have no idea what that could mean. And angelfish come in all sorts of colors. Deciding he didn't encode any messages for me, I sigh and push away from the table to stand. "I don't know. We've never talked about it before." Rayna slaps her knee in triumph. "Ha!" Before I can pass by him, Galen grabs my wrist and pulls me to him, corralling me between his legs. Crushing his mouth to mine, he moves his hand to the small of my back and presses me into him. Since he's still shirtless and I'm in my bikini, there's a lot of bare flesh touching, which is a little more intimate than I'm used to with an audience. Still, the fire sears through me, scorching a path to the furthest, deepest parts of me. It takes every bit of grit I have not to wrap my arms around his neck. Gently, I push my hands against his chest to end the kiss, which is something I never thought I'd do. Giving him a look that I hope conveys "inappropriate," I step back. I've spent enough time in their company to know without looking that Rayna's eyes are bugging out of their sockets and Toraf is grinning like a nutcracker doll. With any luck, Rachel didn't even see the kiss. Stealing a peek at her, she meets my gaze with openmouthed shock. Okay, it looked as bad as I thought it did.

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.

of the problem was that Chaos got a little creation-happy. It thought to its misty, gloomy self: Hey, Earth and Sky. That was fun! I wonder what else I can make. Soon it created all sorts of other problems—and by that I mean gods. Water collected out of the mist of Chaos, pooled in the deepest parts of the earth, and formed the first seas, which naturally developed a consciousness—the god Pontus. Then Chaos really went nuts and thought: I know! How about a dome like the sky, but at the bottom of the earth! That would be awesome! So another dome came into being beneath the earth, but it was dark and murky and generally not very nice, since it was always hidden from the light of the sky. This was Tartarus, the Pit of Evil; and as you can guess from the name, when he developed a godly personality, he didn't win any popularity contests. The problem was, both Pontus and Tartarus liked Gaea, which put some pressure on her relationship with Ouranos. A bunch of other primordial gods popped up, but if I tried to name them all we’d be here for weeks. Chaos and Tartarus had a kid together (don’t ask how; I don’t know) called Nyx, who was the embodiment of night. Then Nyx, somehow all by herself, had a daughter named Hemera, who was Day. Those two never got along because they were as different as…well, you know. According to some stories, Chaos also created Eros, the god of procreation... in other words, mommy gods and daddy gods having lots of little baby gods. Other stories claim Eros was the son of Aphrodite. We’ll get to her later. I don’t know which version is true, but I do know Gaea and Ouranos started having kids—with very mixed results. First, they had a batch of twelve—six girls and six boys called the Titans. These kids looked human, but they were much taller and more powerful. You’d figure twelve kids would be enough for anybody, right? I mean, with a family that big, you’ve basically got your own reality TV show. Plus, once the Titans were born, things started to go sour with Ouranos and Gaea’s marriage. Ouranos spent a lot more time hanging out in the sky. He didn't visit. He didn't help with the kids. Gaea got resentful. The two of them started fighting. As the kids grew older, Ouranos would yell at them and basically act like a horrible dad. A few times, Gaea and Ouranos tried to patch things up. Gaea decided maybe if they had another set of kids, it would bring them closer…. I know, right? Bad idea. She gave birth to triplets. The problem: these new kids defined the word UGLY. They were as big and strong as Titans, except hulking and brutish and in desperate need of a body wax. Worst of all, each kid had a single eye in the middle of his forehead. Talk about a face only a mother could love. Well, Gaea loved these guys. She named them the Elder Cyclopes, and eventually they would spawn a whole race of other, lesser Cyclopes. But that was much later. When Ouranos saw the Cyclops triplets, he freaked. “These cannot be my kids! They don’t even look like me!” “They are your children, you deadbeat!” Gaea screamed back. “Don’t you dare leave me to raise them on my own!

I keep having the same experience and keep resisting it every time. I do not want to believe it although it is palpable: the great majority of people lacks an intellectual conscience. Indeed, it has often seemed to me as if anyone calling for an intellectual conscience were as lonely in the most densely populated cities as if he were in a desert. Everybody looks at you with strange eyes and goes right on handling his scales, calling this good and that evil. Nobody even blushes when you intimate that their weights are underweight; nor do people feel outraged; they merely laugh at your doubts. I mean: the great majority of people does not consider it contemptible to believe this or that and to live accordingly, without first having given themselves an account of the final and most certain reasons pro and con, and without even troubling themselves about such reasons afterward: the most gifted men and the noblest women still belong to this "great majority." But what is goodheartedness, refinement, or genius to me, when the person who has these virtues tolerates slack feelings in his faith and judgments and when he does not account the desire for certainty as his inmost craving and deepest distress—as that which separates the higher human beings from the lower. Among some pious people I found a hatred of reason and was well disposed to them for that; for this at least betrayed their bad intellectual conscience. But to stand in the midst of this rerum concordia discors and of this whole marvelous uncertainty and rich ambiguity of existence without questioning, without trembling with the craving and the rapture of such questioning, without at least hating the person who questions, perhaps even finding him faintly amusing—that is what I feel to be contemptible, and this is the feeling for which I look first in everybody. Some folly keeps persuading me that every human being has this feeling, simply because he is human. This is my type of injustice.

There can be no doubt that the chief fault we have developed, through the long course of human evolution, is a certain basic passivity. When provoked by challenges, human beings are magnificent. When life is quiet and even, we take the path of least resistance, and then wonder why we feel bored. A man who is determined and active doesn't pay much attention to 'luck'. If things go badly, he takes a deep breath and redoubles his effort. And he quickly discovers that his moments of deepest happiness often come after such efforts. The man who has become accustomed to a passive existence becomes preoccupied with 'luck'; it may become an obsession. When things go well, he is delighted and good humored; when they go badly, he becomes gloomy and petulant. He is unhappy—or dissatisfied—most of the time, for even when he has no cause for complaint, he feels that gratitude would be premature; things might go wrong at any moment; you can't really trust the world... Gambling is one basic response to this passivity, revealing the obsession with luck, the desire to make things happen. The absurdity about this attitude is that we fail to recognize the active part we play in making life a pleasure. When my will is active, my whole mental and physical being works better, just as my digestion works better if I take exercise between meals. I gain an increasing feeling of control over my life, instead of the feeling of helplessness (what Sartre calls 'contingency') that comes from long periods of passivity. Yet even people who are intelligent enough to recognize this find the habit of passivity so deeply ingrained that they find themselves holding their breath when things go well, hoping fate will continue to be kind.

But Israel’s God was different. He was definite, and his character was immutably fixed. And they were to love him for it with everything they had. They were to love him with all their heart. In the seat of their deepest dreams and desires, in the place where they wrestled with their sorrows and clung to flickering hopes, they were to love him. They were to love him with all their soul. In the place that made each individual unique, in the inner court of the mind where decisions were made, in the forming of the bonds between friends and lovers, as well as in the coming together of a community, they were to love him. They were to love him with all their might. In the outward expressions of the passions and decisions of the heart and soul, in the places where men’s thoughts turned to action and resolve turned to progress, they were to love him. In their creativity and in their learning, in their working and in their resting, in their building up and in their tearing down, they were to love him. They were to love him as whole people, in all their weakness and in all their strength. On their best days and on their worst, in the darkest hours of their loneliest nights, and at the tables of their most abundant feasts, they were to love him. This was the heart of Israel’s religion: love. Only divine love made sense of the world. This love went beyond a mere feeling. This love was doctrine. Israel’s story was a story of being kept, and the only reasonable response was to love the Keeper.

Born in the East, and clothed in Oriental form and imagery, the Bible walks the ways of all the world with familiar feet, and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace to tell the monarch that he is the servant of the Most High, and into the cottage to assure the peasant that he is the son of God. Children listen to its stories with wonder and delight, and wisemen ponder them as parables of life. It has a word of peace for the time of peril, the hour of darkness. Its oracles are repeated in the assembly of the people, and its counsels whispered in the ear of the lonely. The wise and the proud tremble at its warnings, but to the wounded and penitent it has a mother's voice. The wilderness and the solitary place have been made glad by it, and the fire on the hearth has lighted the reading of its well-worn pages. It has woven itself into our deepest affections, and colored our dearest dreams; so that love and friendship, sympathy and devotion, memory and hope, put on the beautiful garments of its treasured speech, breathing of frankincense and myrrh. Above the cradle and beside the grave its great words come to us uncalled. They fill our prayers with power larger than we know, and the beauty of them lingers in our ear long after the sermons which they have adorned have been forgotten. They return to us swiftly and quietly, like birds flying from far away. They surprise us with new meanings, like springs of water breaking forth from the mountain beside a long-forgotten path. They grow richer, as pearls do when they are worn near the heart. No man is poor or desolate who has this treasure for his own. When the landscape darkens and the trembling pilgrim comes to the valley named the shadow, he is not afraid to enter; he takes the rod and staff of Scripture in his hand; he says to friend and comrade, "Good-by, we shall meet again"; and comforted by that support, he goes toward the lonely pass as one who climbs through darkness into light.

Ego or fixed identity doesn’t just mean we have a fixed idea about ourselves. It also means that we have a fixed idea about everything we perceive. I have a fixed idea about you; you have a fixed idea about me. And once there is that feeling of separation, it gives rise to strong emotions. In Buddhism, strong emotions like anger, craving, pride, and jealousy are known as kleshas—conflicting emotions that cloud the mind. The kleshas are our vehicle for escaping groundlessness, and therefore every time we give in to them, our preexisting habits are reinforced. In Buddhism, going around and around, recycling the same patterns, is called samsara. And samsara equals pain. We keep trying to get away from the fundamental ambiguity of being human, and we can’t. We can’t escape it any more than we can escape change, any more than we can escape death. The cause of our suffering is our reaction to the reality of no escape: ego clinging and all the trouble that stems from it, all the things that make it difficult for us to be comfortable in our own skin and get along with one another. If the way to deal with those feelings is to stay present with them without fueling the story line, then it begs the question: How do we get in touch with the fundamental ambiguity of being human in the first place? In fact, it’s not difficult, because underlying uneasiness is usually present in our lives. It’s pretty easy to recognize but not so easy to interrupt. We may experience this uneasiness as anything from slight edginess to sheer terror. Anxiety makes us feel vulnerable, which we generally don’t like. Vulnerability comes in many guises. We may feel off balance, as if we don’t know what’s going on, don’t have a handle on things. We may feel lonely or depressed or angry. Most of us want to avoid emotions that make us feel vulnerable, so we’ll do almost anything to get away from them. But if, instead of thinking of these feelings as bad, we could think of them as road signs or barometers that tell us we’re in touch with groundlessness, then we would see the feelings for what they really are: the gateway to liberation, an open doorway to freedom from suffering, the path to our deepest well-being and joy. We have a choice. We can spend our whole life suffering because we can’t relax with how things really are, or we can relax and embrace the open-endedness of the human situation, which is fresh, unfixated, unbiased. So the challenge is to notice the emotional tug of shenpa when it arises and to stay with it for one and a half minutes without the story line. Can you do this once a day, or many times throughout the day, as the feeling arises? This is the challenge. This is the process of unmasking, letting go, opening the mind and heart.

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.