Think Before Act Quotes

It only takes a second to call a girl fat and She'll take a lifetime trying to starve herself.. think before you act.

It only takes a second for you to call a girl fat and she will starve herself for the rest of her life. Think before you act.

Isn't it funny how the memories you cherish before a breakup can become your worst enemies afterwards? The thoughts you loved to think about, the memories you wanted to hold up to the light and view from every angle--it suddenly seems a lot safer to lock them in a box, far from the light of day and throw away the key. It's not an act of bitterness. It's an act if self-preservation. It's not always a bad idea to stay behind the window and look out at life instead, is it?

You can only find out what you actually believe (rather than what you think you believe) by watching how you act. You simply don’t know what you believe, before that. You are too complex to understand yourself.

There are ways in which we’re so alike. We’re reckless. We don’t think before we act. We’ll do anything for people we love. And I never thought how scary that was for the people who loved me until I saw

[...] every time he forces himself to think before acting, it's her voice in his head telling him to slow down. He wants to tell her, but she's always so busy in the medical jet—and you don't just go to somebody and say, "I'm a better person because you're in my head.

It only takes a Minute to call a girl fat and a lifetime starving herself Think before you act

Always ask yourself: "What will happen if I say nothing?

Go into yourself. Find out the reason that commands you to write; see whether it has spread its roots into the very depths of your heart; confess to yourself whether you would have to die if you were forbidden to write. This most of all: ask yourself in the most silent hour of your night: must I write? Dig into yourself for a deep answer. And if this answer rings out in assent, if you meet this solemn question with a strong, simple “I must,” then build your life in accordance with this necessity; your whole life, even into its humblest and most indifferent hour, must become a sign and witness to this impulse. Then come close to Nature. Then, as if no one had ever tried before, try to say what you see and feel and love and lose... ...Describe your sorrows and desires, the thoughts that pass through your mind and your belief in some kind of beauty - describe all these with heartfelt, silent, humble sincerity and, when you express yourself, use the Things around you, the images from your dreams, and the objects that you remember. If your everyday life seems poor, don’t blame it; blame yourself; admit to yourself that you are not enough of a poet to call forth its riches; because for the creator there is not poverty and no poor, indifferent place. And even if you found yourself in some prison, whose walls let in none of the world’s sounds – wouldn’t you still have your childhood, that jewel beyond all price, that treasure house of memories? Turn your attentions to it. Try to raise up the sunken feelings of this enormous past; your personality will grow stronger, your solitude will expand and become a place where you can live in the twilight, where the noise of other people passes by, far in the distance. - And if out of this turning-within, out of this immersion in your own world, poems come, then you will not think of asking anyone whether they are good or not. Nor will you try to interest magazines in these works: for you will see them as your dear natural possession, a piece of your life, a voice from it. A work of art is good if it has arisen out of necessity. That is the only way one can judge it.

Before you act, listen. Before you react, think. Before you spend, earn. Before you criticize, wait. Before you pray, forgive. Before you quit, try.

You make me think before I act. You make me want to be a better person-Luxen-whatever.

I hadn't been out to the hives before, so to start off she gave me a lesson in what she called 'bee yard etiquette'. She reminded me that the world was really one bee yard, and the same rules work fine in both places. Don't be afraid, as no life-loving bee wants to sting you. Still, don't be an idiot; wear long sleeves and pants. Don't swat. Don't even think about swatting. If you feel angry, whistle. Anger agitates while whistling melts a bee's temper. Act like you know what you're doing, even if you don't. Above all, send the bees love. Every little thing wants to be loved.

She thinks before she acts. Or more properly, she thinks instead of acts. A character flaw, not a virtue.

Before you act, listen. Before you read, think. Before you spend, earn. Before you criticize, wait. Before you pray, forgive. Before you quit, try.

Sneering has gotten a bad rap, he thought, walking rapidly up the hill from his car. All that unleashed adrenaline got his legs pumping. Why is it that only villains are allowed to sneer? Surely such a display of disapproval could be used to better all humankind. If there was more sneering in the world, people might think before they acted.

My Creed I do not choose to be a common man, It is my right to be uncommon … if I can, I seek opportunity … not security. I do not wish to be a kept citizen. Humbled and dulled by having the State look after me. I want to take the calculated risk; To dream and to build. To fail and to succeed. I refuse to barter incentive for a dole; I prefer the challenges of life To the guaranteed existence; The thrill of fulfillment To the stale calm of Utopia. I will not trade freedom for beneficence Nor my dignity for a handout I will never cower before any master Nor bend to any threat. It is my heritage to stand erect. Proud and unafraid; To think and act for myself, To enjoy the benefit of my creations And to face the world boldly and say: This, with God’s help, I have done All this is what it means To be an Entrepreneur.

One of my professors once told me that the last official act of the British monarchy was when Queen Victoria refused to sign a law that made same-sex acts illegal. It would have made me think more highly of her, except the reason she objected was because she didn’t believe women would do anything like that. Parliament rewrote the law so it was specific to men, and she signed it. A tribute to enlightenment, Queen Victoria was not. Neither, as I have observed before, are werewolf packs.

I think before I act---and then think again. I am not entirely a coward, but I do not lose myself in action as you do.

I'm not saying she was lying to me, but she just acted so different before I got to know her, and if she really isn't like what she was at the beginning, I wish she could have just said so.

When we speak of man, we have a conception of humanity as a whole, and before applying scientific methods to the investigation of his movement we must accept this as a physical fact. But can anyone doubt to-day that all the millions of individuals and all the innumerable types and characters constitute an entity, a unit? Though free to think and act, we are held together, like the stars in the firmament, with ties inseparable. These ties cannot be seen, but we can feel them. I cut myself in the finger, and it pains me: this finger is a part of me. I see a friend hurt, and it hurts me, too: my friend and I are one. And now I see stricken down an enemy, a lump of matter which, of all the lumps of matter in the universe, I care least for, and it still grieves me. Does this not prove that each of us is only part of a whole? For ages this idea has been proclaimed in the consummately wise teachings of religion, probably not alone as a means of insuring peace and harmony among men, but as a deeply founded truth. The Buddhist expresses it in one way, the Christian in another, but both say the same: We are all one. Metaphysical proofs are, however, not the only ones which we are able to bring forth in support of this idea. Science, too, recognizes this connectedness of separate individuals, though not quite in the same sense as it admits that the suns, planets, and moons of a constellation are one body, and there can be no doubt that it will be experimentally confirmed in times to come, when our means and methods for investigating psychical and other states and phenomena shall have been brought to great perfection. Still more: this one human being lives on and on. The individual is ephemeral, races and nations come and pass away, but man remains. Therein lies the profound difference between the individual and the whole.

If you are a woman, if you're a person of colour, if you are gay, lesbian, bisexual, transgender, if you are a person of size, if you are a person od intelligence, if you are a person of integrity, then you are considered a minority in this world. And it's going to be really hard to find messages of self-love and support anywhere. Especially women's and gay men's culture. It's all about how you have to look a certain way or else you're worthless. You know when you look in the mirror and you think 'oh, I'm so fat, I'm so old, I'm so ugly', don't you know, that's not your authentic self? But that is billions upon billions of dollars of advertising, magazines, movies, billboards, all geared to make you feel shitty about yourself so that you will take your hard earned money and spend it at the mall on some turn-around creme that doesn't turn around shit. When you don't have self-esteem you will hesitate before you do anything in your life. You will hesitate to go for the job you really wanna go for, you will hesitate to ask for a raise, you will hesitate to call yourself an American, you will hesitate to report a rape, you will hesitate to defend yourself when you are discriminated against because of your race, your sexuality, your size, your gender. You will hesitate to vote, you will hesitate to dream. For us to have self-esteem is truly an act of revolution and our revolution is long overdue.

Thinking before taking actions is useful only if you are going to take action, otherwise you are wasting time and insulting your mind.

Did she say anything before she died?" he asked. "Yes," the surgeon said. "She said, 'Forgive him'" "Forgive him?" my father asked. "I think she was referring to the drunk driver who killed her." Wow. My grandmother's last act on earth was a call for forgiveness, love and tolerance. She wanted us to forgive Gerald, the dumb-ass Spokane Indian alcoholic who ran her over and killed her. I think My Dad wanted to go find Gerald and beat him to death. I think my mother would have helped him. I think I would have helped him, too. But my grandmother wanted us to forgive her murderer. Even dead, she was a better person than us.

Extroverts are more likely to take a quick-and-dirty approach to problem-solving, trading accuracy for speed, making increasing numbers of mistakes as they go, and abandoning ship altogether when the problem seems too difficult or frustrating. Introverts think before they act, digest information thoroughly, stay on task longer, give up less easily, and work more accurately. Introverts and extroverts also direct their attention differently: if you leave them to their own devices, the introverts tend to sit around wondering about things, imagining things, recalling events from their past, and making plans for the future. The extroverts are more likely to focus on what's happening around them. It's as if extroverts are seeing "what is" while their introverted peers are asking "what if.

Ideas have a short shelf life. You must act on them before the expiration date.

Man is timid and apologetic; he is no longer upright; he dares not say "I think," "I am," but quotes some saint or sage. He is ashamed before the blade of grass or the blowing rose. These roses under my window make no reference to former roses or to better ones; they are for what they are; they exist with God to-day. There is no time to them. There is simply the rose; it is perfect in every moment of its existence. Before a leaf-bud has burst, its whole life acts; in the full-blown flower there is no more; in the leafless root there is no less. Its nature is satisfied, and it satisfies nature, in all moments alike. But man postpones or remembers; he does not live in the present, but with reverted eye laments the past, or, heedless of the riches that surround him, stands on tiptoe to foresee the future. He cannot be happy and strong until he too lives with nature in the present, above time.

Glass is transparent, right? And fragile. That's the fundamental nature of glass. And that's why objects that are made of glass have to be handled with care. After all, if they end up smashed or cracked or chipped, then they're good for nothing, right, you just have to chuck them away. Before, we used to have a kind of glass that couldn't be broken. A truth so hard and clear it might as well have been made of glass. So when you think about it, it was only when we were shattered that we proved we had souls. That what we really were was humans made of glass.

Act, not for the results, but for the action. Lead, not for the mission, but for the vision. See, not through your beliefs, but through the eyes. Trust, not because of your beliefs, but because of truth. Think before you do and do because it is right.

why talk and say the unsaid words in haste when silence can speak the unspoken words?

The explanations for the things we do in life are many and complex. Supposedly mature adults should live by logic, listen to their reason. Think things out before they act. But maybe they never heard what Dr. London told me one, Freud said that for the little things in life we should react according to our reason. But for really big decisions, we should heed what our unconscious tells us.

So many people live their lives not knowing the real and exact reasons why they live. They follow anything for something and they do something for anything. When you live life with a blurry vision, you live a blurry life. Vision is life, and a life without vision is a dead life

Every war when it comes, or before it comes, is represented not as a war but as an act of self-defense against a homicidal maniac. In our time political speech and writing are largely the defense of the indefensible. But if thought corrupts language, language can also corrupt thought. All the war-propaganda, all the screaming and lies and hatred, comes invariably from people who are not fighting. Political language...is designed to make lies sound truthful and murder respectable, and to give an appearance of solidarity to pure wind. War against a foreign country only happens when the moneyed classes think they are going to profit from it. Nationalism is power hunger tempered by self-deception. War is peace. Freedom is slavery. Ignorance is strength. (On the manipulation of language for political ends.) We have now sunk to a depth at which restatement of the obvious is the first duty of intelligent men. If liberty means anything at all, it means the right to tell people what they do not want to hear. In times of universal deceit, telling the truth will be a revolutionary act.

A Great Rabbi stands, teaching in the marketplace. It happens that a husband finds proof that morning of his wife's adultery, and a mob carries her to the marketplace to stone her to death. There is a familiar version of this story, but a friend of mine - a Speaker for the Dead - has told me of two other Rabbis that faced the same situation. Those are the ones I'm going to tell you. The Rabbi walks forward and stands beside the woman. Out of respect for him the mob forbears and waits with the stones heavy in their hands. 'Is there any man here,' he says to them, 'who has not desired another man's wife, another woman's husband?' They murmur and say, 'We all know the desire, but Rabbi none of us has acted on it.' The Rabbi says, 'Then kneel down and give thanks that God has made you strong.' He takes the woman by the hand and leads her out of the market. Just before he lets her go, he whispers to her, 'Tell the Lord Magistrate who saved his mistress, then he'll know I am his loyal servant.' So the woman lives because the community is too corrupt to protect itself from disorder. Another Rabbi. Another city. He goes to her and stops the mob as in the other story and says, 'Which of you is without sin? Let him cast the first stone.' The people are abashed, and they forget their unity of purpose in the memory of their own individual sins. ‘Someday,’ they think, ‘I may be like this woman. And I’ll hope for forgiveness and another chance. I should treat her as I wish to be treated.’ As they opened their hands and let their stones fall to the ground, the Rabbi picks up one of the fallen stones, lifts it high over the woman’s head and throws it straight down with all his might it crushes her skull and dashes her brain among the cobblestones. ‘Nor am I without sins,’ he says to the people, ‘but if we allow only perfect people to enforce the law, the law will soon be dead – and our city with it.’ So the woman died because her community was too rigid to endure her deviance. The famous version of this story is noteworthy because it is so startlingly rare in our experience. Most communities lurch between decay and rigor mortis and when they veer too far they die. Only one Rabbi dared to expect of us such a perfect balance that we could preserve the law and still forgive the deviation. So of course, we killed him. -San Angelo Letters to an Incipient Heretic

Because you have no survival instinct, Grace. You're like a tank, you just chug along< thinking nothing can stop you, until you meet up with a bigger tank. Are you sure you want to go out with someone with that kind of history?" mom seemed to warm her theory. " he couldhave a psychotic break. I read that people get those when they're twenty-eight. he could be almost normal and then suddenly go slasher. I mean, you know I've never told you what to do with your life before now. But what if-I told you not to see him?" I hadn't been expecting that. My voice was brittle. "I would say that by virtue of your not acting parental up to this point, you've relinquished your abiblity to wield any power now. Sam and I are together. It's not an option." Mom threw her hands up as if trying to stop the Grace-tank from running over her. "Okay. Fine. Just be careful, okay? Whatever. I'm going to get a drink." And just like that her parental engergies were expendede.

I think one of the sweetest lessons taught by the Prophet, and yet one of the saddest, occurred close to the time of his death. He was required to leave his plan and vision of the Rocky Mountains and give himself up to face a court of supposed justice. These are his words: 'I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men' (D&C 135:4). That statement of the Prophet teaches us obedience to law and the importance of having a clear conscience toward God and toward our fellowmen. The Prophet Joseph Smith taught these principles--by example. There was to be one great final lesson before his mortal life ended. He was incarcerated in Carthage Jail with his brother Hyrum, with John Taylor, and with Willard Richards. The angry mob stormed the jail; they came up the stairway, blasphemous in their cursing, heavily armed, and began to fire at will. Hyrum was hit and died. John Taylor took several balls of fire within his bosom. The Prophet Joseph, with his pistol in hand, was attempting to defend his life and that of his brethren, and yet he could tell from the pounding on the door that this mob would storm that door and would kill John Taylor and Willard Richards in an attempt to kill him. And so his last great act here upon the earth was to leave the door and lead Willard Richards to safety, throw the gun on the floor, and go to the window, that they might see him, that the attention of this ruthless mob might be focused upon him rather than the others. Joseph Smith gave his life. Willard Richards was spared, and John Taylor recovered from his wounds. 'Greater love hath no man than this, that a man lay down his life for his friends' (John 15:13). The Prophet Joseph Smith taught us love--by example.

You can think about killing yourself a thousand times a day and each time it gets just a little bit more real. But the day you wake up and know beyond the shadow of a doubt you are going to go through with it, that is both the worst and best day of your life. When you accept it you will find it amazing that everything you were thinking about suicide before was wrong. Suddenly you realize suicide is easy and desirable and that brings relief. No one wants to die. The act of dying is horrific but the reward is being dead and that sounds glorious to me.

I do not choose to be a common person. It is my right to be uncommon-- if I can. I seek opportunity--not security. I do not wish to be a kept citizen, humbled and dulled by having the State look after me. I want to take the calculated risk--to dream and to build, to fail and to succeed. I refuse to barter incentive for a dole; I prefer the challenges of life to the guaranteed existence, the thrill of fulfillment to the stale calm of Utopia. I will not trade freedom for beneficence nor my dignity for a handout. I will never cower before any master nor bend to any threat. It is my heritage to stand erect, proud and unafraid, to think and to act for myself, to enjoy the benefit of my creations and to face the world boldly and say, This, with God's help, I have done. All this is what it means to be an Entrepreneur!

I choose to choose few words each day. Yes! few words that count. Few words that can make impact. Few words that talk much. Few words that can make people ponder to wonder. Few words that are indelible. Few words that can leave distinctive footprints on minds. Though we may fail to mind our words, we shall never fail to mind the works of our words.

I don’t think anyone had ever written me a letter before. It was shockingly effective. Way better than text or email, like it had a different weight to it or something. There’s something about holding the paper in your hand, seeing the ink on the page, the press of the pen. He made this. It took effort. It was a physical act. He couldn’t erase it if he made a mistake, he had to think about what he was going to say before he said it—or he said exactly what he wanted to and didn’t need to change it.

Don't expect me to be sane anymore. Don't let's be sensible. It was a marriage at Louveciennes - you can't dispute it. I came away with pieces of you sticking to me; I am walking about, swimming, in an ocean of blood, your Andalusian blood, distilled and poisonous. Everything I do and say and think relates back to the marriage. I saw you as the mistress of your home, a Moor with a heavy face, a negress with a white body, eyes all over your skin, woman, woman, woman. I can't see how I can go on living away from you. [...] You became a woman with me. I was almost terrified by it. You are not just thirty years old - you are a thousand years old. [...] Anaïs, I only thought I loved you before; it was nothing like this certainty that's in me now. Was all this so wonderful only because it was brief and stolen? Were we acting for each other, to each other? Was I less I, or more I, and you less or more you? Is it madness to believe that this could go on? When and where would the drab moments begin?

As for Sadie, she didn’t appear interested in strategy. She leaped from puddle to puddle in her combat boots. She hummed to herself, twirled like a little kid and occasionally pulled random things out of her backpack: wax animal figurines, some string, a piece of chalk, a bright yellow bag of candy. She reminded me of someone … Then it occurred to me. She looked like a younger version of Annabeth, but her fidgeting and hyperness reminded me of … well, me. If Annabeth and I ever had a daughter, she might be a lot like Sadie. Whoa. It’s not like I’d never dreamed about kids before. I mean, you date someone for over a year, the idea is going to be in the back of your mind somewhere, right? But still – I’m barely seventeen. I’m not ready to think too seriously about stuff like that. Also, I’m a demigod. On a day-to-day basis, I’m busy just trying to stay alive. Yet, looking at Sadie, I could imagine that someday maybe I’d have a little girl who looked like Annabeth and acted like me – a cute little hellion of a demigod, stomping through puddles and flattening monsters with magic camels.

I just don't understand what you see in her," Sim said carefully. "I know she's charming. Fascinating and all of that. But she seems rather," he hesitated, "cruel." I nodded. "She is." Simmon watched me expectantly, finally said. "What? No defense for her?" "No. Cruel is a good word for her. But I think you are saying cruel and thinking of something else. Denna is not wicked, or mean, or spiteful. She is cruel." Sim was quiet for a long while before responding. "I think she might be some of those things, and cruel as well." Good, honest gentle Sim. He could never bring himself to say bad things about another person, just imply them. Even that was hard for him. He looked up at me. "I talked with Savoy. He's still not over her. He really loved her, you know. Treated her like a princess. He would have done anything for her. But she left him anyway, no explanation." "Denna is a wild thing," I explained. "Like a hind or a summer storm. If a storm blows down your house, or breaks a tree, you don't say the storm was mean. It was cruel. It acted according to its nature and something unfortunately was hurt. The same is true of Denna." "What's a hind?" "A deer." "I thought that was a hart?" "A hind is a female deer. A wild deer. Do you know how much good it does you to chase a wild thing? None. It works against you. It startles the hind away. All you can do is stay gently where you are, and hope in time that the hind will come to you.

A crowd whose discontent has risen no higher than the level of slogans is only a crowd. But a crowd that understands the reasons for its discontent and knows the remedies is a vital community, and it will have to be reckoned with. I would rather go before the government with two people who have a competent understanding of an issue, and who therefore deserve a hearing, than with two thousand who are vaguely dissatisfied. But even the most articulate public protest is not enough. We don't live in the government or in institutions or in our public utterances and acts, and the environmental crisis has its roots in our lives. By the same token, environmental health will also be rooted in our lives. That is, I take it, simply a fact, and in the light of it we can see how superficial and foolish we would be to think that we could correct what is wrong merely by tinkering with the institutional machinery. The changes that are required are fundamental changes in the way we are living.

But I guess the nice thing about driving a car is that the physical act of driving itself occupies a good chunk of brain cells that otherwise would be giving you trouble overloading your thinking. New scenery continually erases what came before; memory is lost, shuffled, relabeled and forgotten. Gum is chewed; buttons are pushed; windows are lowered and opened. A fast moving car is the only place where you're legally allowed to not deal with your problems. It's enforced meditation and this is good.

Do you think it would be possible for anyone to love you if they could see every single thing you do?’ And I watch them cringe as though I’ve reached out and struck them. ‘I’m serious,’ I say. ‘Imagine that everyone could see everything. Every secret, every base physical ejection, every category of porn you’ve ever looked at in a kind of coma when you’re numb to the normal stuff. Think about it all. Every moment of shame, of desperation – do you really think anyone could love you still? Anyone at all?’ 3 I remember what it was like when I first loved Ciaran, before he left me that first time at Christmas, when I’d miss him so much when he went anywhere.

Man's mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action. He cannot obtain his food without a knowledge of food and of the way to obtain it. He cannot dig a ditch-or build a cyclotron-without a knowledge of his aim and of the means to achieve it. To remain alive, he must think

Look through people,” I tell her, my voice muffled by the helmet. “Smile without kindness. No small talk, no court talk. Act as if you have a million secrets, and you’re the only one important enough to know them all.” She nods, taking this all in stride. After all, Cal and I have both instructed her on how to pass as Maven. This is merely a reminder, a last glance at the book before the test. “I’m not a fool,” she replies coldly, and I almost punch her in the jaw. She is not Maven rings in my head, louder than a bell. “I think you’ve got it,” Kilorn says as he stands. He grabs my arm, pulling me slightly away. “Mare nearly killed you.

You can get a large audience together for a strip-tease act—that is, to watch a girl undress on the stage. Now suppose you came to a country where you could fill a theatre by simply bringing a covered plate on to the stage and then slowly lifting the cover so as to let every one see, just before the lights went out, that it contained a mutton chop or a bit of bacon, would you not think that in that country something had gone wrong with the appetite for food?

That's because true travel, the kind with no predetermined end, is one of the most selfish endeavors we can possibly undertake-an act in which we focus solely on our own fulfillment, with little regard to those we leave behind. After all, we're the ones venturing out into the big crazy world, filling up journals, growing like weeds. And we have the gall to think they're just sitting at home, soaking in security and stability. It is only when we reopen these wrapped and ribboned boxes, upon our triumphant return home, that we discover nothing is the way we had left it before.

Why did you come in to-night with your heads in the air? 'Make way, we are coming! Give us every right and don't you dare breathe a word before us. Pay us every sort of respect, such as no one's ever heard of, and we shall treat you worse than the lowest lackey!' They strive for justice, they stand on their rights, and yet they've slandered him like infidels in their article. We demand, we don't ask, and you will get no gratitude from us, because you are acting for the satisfaction of your own conscience! Queer sort of reasoning!... He has not borrowed money from you, he doesn't owe you anything, so what are you reckoning on, if not his gratitude? So how can you repudiate it? Lunatics! They regard society as savage and inhuman, because it cries shame on the seduced girl; but if you think society inhuman, you must think that the girl suffers from the censure of society, and if she does, how is it you expose her to society in the newspapers and expect her not to suffer? Lunatics! Vain creatures! They don't believe in God, they don't believe in Christ! Why, you are so eaten up with pride and vanity that you'll end by eating up one another, that's what I prophesy. Isn't that topsy-turvydom, isn't it infamy?

Before such people can act together, a kind of telepathic feeling has to flow through them and ripen to the point when they all know that they are ready to begin. Anyone who has seen the martins and swallows in September, assembling on the telephone wires, twittering, making short flights singly and in groups over the open, stubbly fields, returning to form longer and even longer lines above the yellowing verges of the lanes-the hundreds of individual birds merging and blending, in a mounting excitement, into swarms, and these swarms coming loosely and untidily together to create a great, unorganized flock, thick at the centre and ragged at the edges, which breaks and re-forms continually like clouds or waves-until that moment when the greater part (but not all) of them know that the time has come: they are off, and have begun once more that great southward flight which many will not survive; anyone seeing this has seen at the work the current that flows (among creatures who think of themselves primarily as part of a group and only secondarily, if at all, as individuals) to fuse them together and impel them into action without conscious thought or will: has seen at work the angel which drove the First Crusade into Antioch and drives the lemmings into the sea.

But sometimes you simply can't make yourself feel like acting. And in those situations, motivational advice risks making things worse, by surreptitiously strengthening your belief that you need to feel motivated before you act. By encouraging an attachment to a particular emotional state, it actually inserts an additional hurdle between you and your goal. The subtext is that if you can't make yourself feel excited and pleased about getting down to work, then you can't get down to work.

I was so furious, you see, that all around me were things that could move and bend and grow and reproduce and my son - my vital, charismatic, beautiful boy - was just this thing. Immobile, wilted, bloodied, suffering. Their beauty seemed like an obscenity. I screamed and I screamed and I swore - words I didn't know I knew - until Steven came out and stood, his hand resting on my shoulder, waiting until he could be sure that I would be silent again. He didn't understnad, you see. He hadn't worked it out yet. That Will would try again. That our lives would be spent in a state of constant vigilance, waiting for the next time, waiting to see what horror he could inflict upon himself. We would have to see the world through his eyes - the potential poisons, the sharp objects, the inventiveness with which he could finish the job that damned motorcyclist had started. Our lives had to shrink to fit around the potential for that one act. And he had the advantage - he had nothing else to think about, you see ? Two weeks later, I told Will, "Yes". Of course I did. What else could I have done ?

Halfway home, the sky goes from dark gray to almost black and a loud thunder snap accompanies the first few raindrops that fall. Heavy, warm, big drops, they drench me in seconds, like an overturned bucket from the sky dumping just on my head. I reach my hands up and out, as if that can stop my getting wetter, and open my mouth, trying to swallow the downpour, till it finally hits me how funny it is, my trying to stop the rain. This is so funny to me, I laugh and laugh, as loud and free as I want. Instead of hurrying to higher ground, I jump lower, down off the curb, splashing through the puddles, playing and laughing all the way home. In all my life till now, rain has meant staying inside and not being able to go out to play. But now for the first time I realize that rain doesn't have to be bad. And what's more, I understand, sadness doesn't have to be bad, either. Come to think of it, I figure you need sadness, just as you need the rain. Thoughts and ideas pour through my awareness. It feels to me that happiness is almost scary, like how I imagine being drunk might feel - real silly and not caring what anybody else says. Plus, that happy feeling always leaves so fast, and you know it's going to go before it even does. Sadness lasts longer, making it more familiar, and more comfortable. But maybe, I wonder, there's a way to find some happiness in the sadness. After all, it's like the rain, something you can't avoid. And so, it seems to me, if you're caught in it, you might as well try to make the best of it. Getting caught in the warm, wet deluge that particular day in that terrible summer full of wars and fires that made no sense was a wonderful thing to have happen. It taught me to understand rain, not to dread it. There were going to be days, I knew, when it would pour without warning, days when I'd find myself without an umbrella. But my understanding would act as my all-purpose slicker and rubber boots. It was preparing me for stormy weather, arming me with the knowledge that no matter how hard it seemed, it couldn't rain forever. At some point, I knew, it would come to an end.

Max dances around in a circle with one leg pulled up, and people move away as if he's mentally unstable. He and I are the only collectors that like to remain visible to the living. The other four roll incognito. Max finishes his dance and brushes his shoulders off. "What the hell was that?" I ask. "My new move," he says matter-of-factly. My fellow collector is six years older than me but acts like he's thirteen. We met a couple of years ago after he kicked the bucket and came onboard. He talks so fast, I have trouble understanding him sometimes. I like to think he was the World's Best Car Salesman before he croaked.

The principle I always go on in writing a novel is to think of the characters in terms of actors in a play. I say to myself, if a big name were playing this part, and if he found that after a strong first act he had practically nothing to do in the second act, he would walk out. Now, then, can I twist the story so as to give him plenty to do all the way through? I believe the only way a writer can keep himself up to the mark is by examining each story quite coldly before he starts writing it and asking himself it is all right as a story. I mean, once you go saying to yourself, "This is a pretty weak plot as it stands, but if I'm such a hell of a writer that my magic touch will make it okay," you're sunk. If they aren't in interesting situations, characters can't be major characters, not even if you have the rest of the troop talk their heads off about them." (Interview, The Paris Review, Issue 64, Winter 1975)

(..)-Dr. G. would later say that the whole "my whole life flashed before me" phenomenon at the end is more like being a whitecap on the suface of the ocean, meaning that it's only at the moment you subside and start sliding back in that you're really even aware there's an ocean at all. When you're up and out there as a whitecap you might talk and act as if you know you're just a whitecap on the ocean, but deep down you don't think there's really an ocean at all. It's almost impossible to. Or like a leaf that doesn't believe in the tree it's part of, etc. There are all sorts of ways to try to express it.

Why is it deemed justifiable and appropriate for cops/police officers to kill other cops (friendly–fire) and citizens? Why do cops kill? Are they not taught to maim or slow down someone running or reaching for a weapon? If not, why not? Why do cops kill first and ask questions last? Why are police officers being military trained? What can we as citizens, taxpayers, and voters do to stop these killings and beatings of unarmed people? Why do we let this continue? How many more must die or get beat up before we realize something is wrong and needs to be changed? Will you, a friend, or a family member have to be killed or beaten by a cop before we realize that things have to change? Who's here to protect us from the cops when they decide to use excessive force, shoot multiple shells, and/or murder us?

Uncle Aidan?” Percy began. “Yeah?” “Don’t you think you ought to marry Emma?” Aidan jerked his head up, slamming it against the trunk lid. “FUCK!” he shouted as he saw stars before his eyes. A few more expletives escaped his lips as pain raged through his skull. “Nice mouth you got there,” John chided. Gritting his teeth, Aidan rubbed his aching head. “You mention that one to your mom, and I’ll tell her about your ball-sack comment.” John’s eyes widened. “Dude, that is so not cool!” “Yeah, well, deal with it.” Aidan started to resume gathering up the bags when he noticed Percy staring expectantly at him for an answer. Aidan sighed. “Perce—” His blonde brows knitted together. “Don’t you love her?” “Oh Christ,” Aidan muttered, raking his hand through his hair. He winced as pain once again shot through his head. “Did your mom put you up to this or something?” “No. When I asked her the same question, she just said that you were a cad.” Percy shrugged. “I don’t even know what that means.” “I’m pretty sure it’s a dude who acts like a douchebag to women,” John said. Aidan glared over at John. “I am not a cad!

[P]eople only make decisions based on what they know. You can have everyone in the country vote freely and democratically and still come up with the wrong answer - if the information they base that decision on is wrong. People don't want the truth [when] it is complicated. They don't want to spend years debating an issue. They want it homogenized, sanitized, and above all, simplified into terms they can understand...Governments are often criticized for moving slowly, but that deliberateness, it turns out, is their strength. They take time to think through complex problems before they act. People, however, are different. People react first from the gut and then from the head...give that knee-jerk reflex real power to make its overwhelming will known as a national mandate instantly and you can cause a political riot. Combine these sins - simplification of information and instant, visceral democratic mandates - and you lose the ability to cool down. There is no longer deliberation time between events that may or may not be true and our reaction to them. Policy becomes instinct rather than thought.

Although I admired scholarship so much in Cleric, I was not deceived about myself; I knew that I should never be a scholar. I could never lose myself for long among impersonal things. Mental excitement was apt to send me with a rush back to my own naked land and the figures scattered upon it. While I was in the very act of yearning toward the new forms that Cleric brought up before me, my mind plunged away from me, and I suddenly found myself thinking of the places and people of my own infinitesimal past.

Stay Stupid The three dumbest guys I can think of: Charles Lindbergh, Steve Jobs, Winston Churchill. Why? Because any smart person who understood how impossibly arduous were the tasks they had set themselves would have pulled the plug before he even began. Ignorance and arrogance are the artist and entrepreneur’s indispensable allies. She must be clueless enough to have no idea how difficult her enterprise is going to be—and cocky enough to believe she can pull it off anyway. How do we achieve this state of mind? By staying stupid. By not allowing ourselves to think. A child has no trouble believing the unbelievable, nor does the genius or the madman. It’s only you and I, with our big brains and our tiny hearts, who doubt and overthink and hesitate. Don’t think. Act.

I think of Krishna and his deep blue eyes. It is said, in the hidden scriptures in India, that to focus on the eyes of the Lord is the highest spiritual practice a human being can proform. It's suppose to be equal to the greatest act of charity, which Jesus describes in the Bible as sacrificing one's life to save the life of another. The Vedas, the Bible, it's true, they overlap a lot. Maybe gazing into Krishna's eyes... Pain...Pain...Pain... Is equal to Christ's sacrifice. I'm only suffering this pain to protect John. It doesn't matter that he won't see me. I still love him, I will always love him. And in this exquisitely agonizing moment, I realize he refused to see me because he wanted to force me to see him inside. Ah, that's the key! This practice of visualizing that I'm staring into Krishna's blue eyes, I've done it before. But this is the first time I see him staring back at me! The Agony comes, and it does not get transformed into bliss. If anything it is worse than before. Except for one thing. The pain does not obliterate my sense of "I." I'm still Sita, the last vampire.

A certain man who was learning archery faced the target with two arrows in his hand. But his instructor said, ' A beginner ought never to have a second arrow; for as long as he relies upon the other, he will be careless with his first one. At each shot he ought to think that he is bound to settle it with this particular shaft at any cost.' Doubtless he would not intentionally act foolishly before his instructor with one arrow, when he has but a couple. But, though he may not himself realize that he is being careless, his teacher knows it. You should bear this advice in mind on every occasion. (In the same way) he who follows the path of learning thinks confidently in the evening that the morning is coming, and in the morning that the evening is coming, and that he will then have plenty of time to study more carefully ; less likely still is he to recognize the waste of a single moment. How hard indeed is it to do a thing at once-now, the instant that you think of it !

Anarchism alone stresses the importance of the individual, his possibilities and needs in a free society. Instead of telling him that he must fall down and worship before institutions, live and die for abstractions, break his heart and stunt his life for taboos, Anarchism insists that the center of gravity in society is the individual--that he must think for himself, act freely, and live fully. The aim of Anarchism is that every individual in the world shall be able to do so. If he is to develop freely and fully, he must be relieved from the interference and oppression of others. Freedom is, therefore, the cornerstone of the Anarchist philosophy. Of course, this has nothing in common with a much boasted "rugged individualism." Such predatory individualism is really flabby, not rugged. At the least danger to its safety it runs to cover of the state and wails for protection of armies, navies, or whatever devices for strangulation it has at its command. Their "rugged individualism" is simply one of the many pretenses the ruling class makes to unbridled business and political extortion.

Her grey, sun-strained eyes stared straight ahead, but she had deliberately shifted our relations, and for a moment I thought I loved her. But I am slow-thinking and full of interior rules that act as brakes on my desires, and I knew that first I had to get myself definitely out of that tangle back home. I'd been writing letters once a week and signing them: "Love, Nick," and all I could think of was how, when that certain girl played tennis, a faint mustache of perspiration appeared on her upper lip. Nevertheless there was a vague understanding that had to be tactfully broken off before I was free.

Man’s mind is his basic tool of survival. Life is given to him, survival is not. His body is given to him, its sustenance is not. His mind is given to him, its content is not. To remain alive, he must act, and before he can act he must know the nature and purpose of his action. He cannot obtain his food without a knowledge of food and of the way to obtain it. He cannot dig a ditch – or build a cyclotron – without a knowledge of his aim and of the means to achieve it. To remain alive, he must think. “But to think is an act of choice. The key to what you so recklessly call ‘human nature,’ the open secret you live with, yet dread to name, is the fact that man is a being of volitional consciousness. Reason does not work automatically; thinking is not a mechanical process; the connections of logic are not made by instinct. The function of your stomach, lungs, or heart is automatic; the function of your mind is not. In any hour and issue of your life, you are free to think or to evade that effort. But you are not free to escape from your nature, from the fact that reason is your means of survival – so that for you, who are a human being, the question ‘to be or not to be’ is the question ‘to think or not to think.’ . . . “Man has no automatic code of survival. His particular distinction from all other living species is the necessity to act in the face of alternatives by means of volitional choice. . . Man must obtain his knowledge and choose his actions by a process of thinking, which nature will not force him to perform. Man has the power to act as his own destroyer – and that is the way he has acted through most of his history (pages 1012-1013).

As if I didn't have enough to worry about. My kingdom is threatened by war, extinction, or both, and the only way to solve it is to give up the only thing I've ever really wanted. Then Toraf pulls something like this. Betrays me and my sister. Galen cant imagine how things could get worse. So he's not expecting it when Emma giggles. He turns on her. "What could be funny?" She laughs so hard she has to lean into him for support. He stiffens against the urge to wrap his arms around her. Wiping tears from her eyes, she says, "He kissed me!" The confession makes her crack up all over again. "And you think that's funny?" "You don't understand, Galen," she says, the beginnings of hiccups robbing her of breath. "Obviously." "Don't you see? It worked!" "All I saw was Toraf, my sister's mate, my best friend, kissing my...my..." "Your what?" "Student." Obsession. "Your student. Wow." Emma shakes her head then hiccups. "Well, I know you're mad about what he did to Rayna, but he did it to make her jealous." Galen tries to let that sink in, but it stays on the surface like a bobber. "You're saying he kissed you to make Rayna jealous?" She nods, laugher bubbling up again. "And it worked! Did you see her face?" "You're saying he set Rayna up." Instead of me? Galen shakes his head. "Where would he get an idea like that?" "I told him to do it." Galen's fists ball against his will. "You told him to kiss you?" "No! Sort of. Not really though." "Emma-" "I told him to play hard to get. You know, act uninterested. He came up with kissing me all on his own. I'm so proud of him!" She thinks Toraf is a genius for kissing her. Great. "Did...did you like it?" "I just told you I did, Galen." "Not his plan. The kiss." The delight leaves her face like a receding tide. "That's none of your business, Highness." He runs a hand through his hair to keep from shaking her. And kissing her. "Triton's trident, Emma. Did you like it or not?" Taking several steps back, she throws her hands on her hips. "Do you remember Mr. Pinter, Galen? World history?" "What does that have to do with anything?" "Tomorrow is Monday. When I walk into Mr. Pinter's class, he won't ask me how I liked Toraf's kiss. In fact, he won't care what I did for the entire weekend. Because I'm his student. Just like I'm your student, remember?" Her hair whips to the side as she turns and walks away with that intoxicating saunter of hers. She picks up her towel and steps into her flip-flops before heading up the hill to the house. "Emma, wait." "I'm tired of waiting, Galen. Good night.

Today 5:14 p.m. "Mrrrrrowl. Mrrrrrowl." "Ow! Ow, stupid cat! Ahem. You told me, 'stop calling, Isabelle,' but I'm not the one calling you. Church is calling you. Mine are merely the fingers that work the phone. "See, here's something you may not have known before you committed your recent rash acts. Our cat, Church, and your cat, Chairman Meow? They're in love. I've never seen such love before. I never knew such love could exist in the heart of a... cat. Some people say that love between two dude cats is wrong, but I think it's beautiful. Love makes Church happier than I've ever seen him. Nothing makes him happy like Chairman Meow. Not tuna. Not shredding centuries-old tapestries. Nothing. Please don't keep these cats apart. Please don't take the joy of love away from Church. "Look, this is really just a warning for your own good. If you keep Church and Chairman Meow apart, Church will start to get angry. "You wouldn't like Church when he's angry." Beep

On the first day of November last year, sacred to many religious calendars but especially the Celtic, I went for a walk among bare oaks and birch. Nothing much was going on. Scarlet sumac had passed and the bees were dead. The pond had slicked overnight into that shiny and deceptive glaze of delusion, first ice. It made me remember sakes and conjure a vision of myself skimming backward on one foot, the other extended; the arms become wings. Minnesota girls know that this is not a difficult maneuver if one's limber and practices even a little after school before the boys claim the rink for hockey. I think I can still do it - one thinks many foolish things when November's bright sun skips over the entrancing first freeze. A flock of sparrows reels through the air looking more like a flying net than seventy conscious birds, a black veil thrown on the wind. When one sparrow dodges, the whole net swerves, dips: one mind. Am I part of anything like that? Maybe not. The last few years of my life have been characterized by stripping away, one by one, loves and communities that sustain the soul. A young colleague, new to my English department, recently asked me who I hang around with at school. "Nobody," I had to say, feeling briefly ashamed. This solitude is one of the surprises of middle age, especially if one's youth has been rich in love and friendship and children. If you do your job right, children leave home; few communities can stand an individual's most pitiful, amateur truth telling. So the soul must stand in her own meager feathers and learn to fly - or simply take hopeful jumps into the wind. In the Christian calendar, November 1 is the Feast of All Saints, a day honoring not only those who are known and recognized as enlightened souls, but more especially the unknowns, saints who walk beside us unrecognized down the millennia. In Buddhism, we honor the bodhisattvas - saints - who refuse enlightenment and return willingly to the wheel of karma to help other beings. Similarly, in Judaism, anonymous holy men pray the world from its well-merited destruction. We never know who is walking beside us, who is our spiritual teacher. That one - who annoys you so - pretends for a day that he's the one, your personal Obi Wan Kenobi. The first of November is a splendid, subversive holiday. Imagine a hectic procession of revelers - the half-mad bag lady; a mumbling, scarred janitor whose ravaged face made the children turn away; the austere, unsmiling mother superior who seemed with great focus and clarity to do harm; a haunted music teacher, survivor of Auschwitz. I bring them before my mind's eye, these old firends of my soul, awakening to dance their day. Crazy saints; but who knows what was home in the heart? This is the feast of those who tried to take the path, so clumsily that no one knew or notice, the feast, indeed, of most of us. It's an ugly woods, I was saying to myself, padding along a trail where other walkers had broken ground before me. And then I found an extraordinary bouquet. Someone had bound an offering of dry seed pods, yew, lyme grass, red berries, and brown fern and laid it on the path: "nothing special," as Buddhists say, meaning "everything." Gathered to formality, each dry stalk proclaimed a slant, an attitude, infinite shades of neutral. All contemplative acts, silences, poems, honor the world this way. Brought together by the eye of love, a milkweed pod, a twig, allow us to see how things have been all along. A feast of being.

I don't think I could ever live with either a man or a woman for a long time. Male and female are attractive to my mind, but when it comes to the sexual act I am afraid. In every situation I need a lot of stimulation before I am conquered by the forces of passion and lust. But confusion, before and after, is the dominant factor. I dreamed many times about a mature man with experience who would have the vigour of a boy but an adult's polished methods. Strangely enough, I also dreamed about women of my mother's age who were ideal lovers. These dreams came superimposed on one another. Sometimes the masculine element was dominant, sometimes the feminine one. At other times I wasn't sure. I saw a female body with male organs or a male body with female ones. These pictures, blended together in my mind, occasionally brought pleasure but more often pain.

If it were true, that old legend about appearing before a supreme judge and naming one’s record, I would offer, with all my pride, not any act I committed, but one thing I have never done on this earth: that I never sought an outside sanction. I would stand and say: I am Gail Wynand, the man who has committed every crime except the foremost one: that of ascribing futility to the wonderful act of existence and seeking justification beyond myself. This is my pride: that now, thinking of the end, I don not cry like all the men of my age: but what was the use and the meaning? I was the use and meaning. I, Gail Wynand. That I lived and that I acted.

After a time, my hand had become as skilled as my eyes. So if I was drawing a very fine tree, it felt as if my hand was moving without me directly it. As I watched the pencil race across the page, I would look on it in amazement, as if the drawing were the proof of another presence, as if someone else had taken up residence in my body. As I marveled at his work aspiring to become his equal, another part of my brain was busy inspecting the curves of the branches, the placement of mountains, the composition as a whole, reflecting that I had created this scene on a blank piece of paper. My mind was at the tip of my pen, acting before I could think; at the same time it could survey what I had already done. This second line of perception, this ability to analyse my progress, was the pleasure this small artist felt when he looked at the discovery of his courage and freedom. To step outside myself , to know the second person who had taken up residence inside me, was to retrace the dividing line that appeared as my pencil slipped across the paper, like a boy sledding in the snow.

There is no truer statement: men are simple. Get this into your head first, and everything you learn about us in this book will begin to fall into place. Once you get that down, you’ll have to understand a few essential truths: men are driven by who they are, what they do, and how much they make. No matter if a man is a CEO, a CON, or both, everything he does is filtered through his title (who he is), how he gets that title (what he does), and the reward he gets for the effort (how much he makes). These three things make up the basic DNA of manhood—the three accomplishments every man must achieve before he feels like he’s truly fulfilled his destiny as a man. And until he’s achieved his goal in those three areas, the man you’re dating, committed to, or married to will be too busy to focus on you.

Coddly slammed a fist on the table. “No one will take you seriously if you do not act decisively.” There was a beat of silence after his voice stopped echoing around the room, and the entire table sat motionless. “Fine,” I responded calmly. “You’re fired.” Coddly laughed, looking at the other gentlemen at the table. “You can’t fire me, Your Highness.” I tilted my head, staring at him. “I assure you, I can. There’s no one here who outranks me at the moment, and you are easily replaceable.” Though she tried to be discreet, I saw Lady Brice purse her lips together, clearly determined not to laugh. Yes, I definitely had an ally in her. “You need to fight!” he insisted. “No,” I answered firmly. “A war would add unnecessary strain to an already stressful moment and would cause an upheaval between us and the country we are now bound to by marriage. We will not fight.” Coddly lowered his chin and squinted. “Don’t you think you’re being too emotional about this?” I stood, my chair screeching behind me as I moved. “I’m going to assume that you aren’t implying by that statement that I’m actually being too female about this. Because, yes, I am emotional.” I strode around the opposite side of the table, my eyes trained on Coddly. “My mother is in a bed with tubes down her throat, my twin is now on a different continent, and my father is holding himself together by a thread.” Stopping across from him, I continued. “I have two younger brothers to keep calm in the wake of all this, a country to run, and six boys downstairs waiting for me to offer one of them my hand.” Coddly swallowed, and I felt only the tiniest bit of guilt for the satisfaction it brought me. “So, yes, I am emotional right now. Anyone in my position with a soul would be. And you, sir, are an idiot. How dare you try to force my hand on something so monumental on the grounds of something so small? For all intents and purposes, I am queen, and you will not coerce me into anything.” I walked back to the head of the table. “Officer Leger?” “Yes, Your Highness?” “Is there anything on this agenda that can’t wait until tomorrow?” “No, Your Highness.” “Good. You’re all dismissed. And I suggest you all remember who’s in charge here before we meet again.

While play-acting grim scenarios day in and day out may sound like a good recipe for clinical depression, it’s actually weirdly uplifting. Rehearsing for catastrophe has made me positive that I have the problem-solving skills to deal with tough situations and come out the other side smiling. For me, this has greatly reduced the mental and emotional clutter that unchecked worrying produces, those random thoughts that hijack your brain at three o’clock in the morning. While I very much hoped not to die in space, I didn’t live in fear of it, largely because I’d been made to think through the practicalities: how I’d want my family to get the news, for instance, and which astronaut I should recruit to help my wife cut through the red tape at NASA and the CSA. Before my last space flight (as with each of the earlier ones) I reviewed my will, made sure my financial affairs and taxes were in order, and did all the other things you’d do if you knew you were going to die. But that didn’t make me feel like I had one foot in the grave. It actually put my mind at ease and reduced my anxiety about what my family’s future would look like if something happened to me. Which meant that when the engines lit up at launch, I was able to focus entirely on the task at hand: arriving alive.

You must want to be free. It must become first with you before anything else. Everything that you’ve done all your life, is only a game, a game you’re playing with your self, only it seems to be real. The only reality is the Self and you are That. Why look for anything else? Everything else will take care of itself. You’ve got to abide in the Self, just in the Self. Everything else will take care of itself in a beautiful way. You are boundless space, like the ocean, like the sky, all-pervasive. This is your real nature. But for some reason you believe you are a body, confined to a small space. This is not you. It’s illusion. You are all-pervading absolute reality. This is your true nature. This is who you really are. Just by thinking about these things all the time, something begins to happen to you, something wonderful. Do not think about the weather, or about the day’s work or your problems. For all the thinkers, who thinks? Find out who has the problems? Find out who you really are, who am I? It’s up to you to awaken from this mortal dream. You can keep on going like you are right now, with the good things and the bad things. Yet you live in a universe of dualities, which means for every good there is a bad. For every bad there is a good. It’s a false world in which you live. You need to awaken to this truth. Be aware of yourself, always. The world goes through its own karma. It has absolutely nothing to do with you. You belong to God. Everything you see is God. This is why you should be nonjudgemental. Leave everything alone. By practising these things, you become radiantly happy. Everyone wants something. If your mind stops thinking, what happens? Some of you believe you will not have anything, that you will have more problems. But it’s in reverse. You experience bliss, joy and happiness when you don’t want anything. From what we know, people want something and when they get it, they become more miserable than ever before. Nothing is wrong. Everything is right just the way it is. Do not try to understand this or figure it out. Leave it alone. It will happen by itself, by keeping yourself quiet and still. You quiet the mind because of realization. Let it be calm. In all situations be calm. Let it be still and quiet. The world doesn’t need any help from you. Aren’t you the world, aren’t you the Creator? You created the world the way it is. It came out of you, of your mind. The world that you are in, is a creation of your own mind. When the mind becomes still, the world begins to disappear. And you’re in divine harmony and joy. Therefore, happiness comes to you when you stop thinking, when you stop judging, when you stop being afraid. When you begin to contemplate what is happiness. All the answers are within you. Everything you’re looking for is within you, everything. Nobody can help but your Self. Know who you are. You are the power. All the power of the universe is within you. You have all the power you need. All is well, exceedingly well. It has always been well, it will always be well. When you leave here today act like a god or a goddess. Do not act like a human being any longer. Stop feeling sorry for yourself, saying you’re unhappy. Stand up tall. Know the truth about yourself. Become the witness of all phenomena that you see and be free. Peace.

No one could simply overturn the tide. Thanks to that, even if someone had their misgivings, they wouldn’t do anything about it. You can’t overturn popular opinion. There are times when you have no choice but to act against your true feelings. Because “everyone” said so, “everyone” was doing it, so if you didn’t do it too, you wouldn’t be one of “everyone” anymore. But no one person is “everyone”. They don’t speak and they don’t beat you up. They don’t get angry and they don’t laugh. “Everyone” is an illusion created by the magic of group-think. It is an apparition born without anyone’s knowledge. It is a ghostly spirit created for the sake of shrouding the individual’s miniscule evils. Through a monstrous transformation, it would devour anyone outside their circle of friends and even scatter curses on its own friends. Former members would also become obstacles to it. That’s why I despise it. I despise a world that emphasizes “everyone”. I despise the vulgar peace built upon the backs of scapegoats. I despise the empty ideas created solely through lies, blotting away even kindness and justice, making them out to be mere opportunism, a thorn in your side with the passing of time. You cannot change the past nor the world. You cannot change what has happened, nor can you change “everyone”. But like I said before, it’s not as if you are obligated to enslave yourself to the system.

Doing a geographic” is a term alcoholics often use for acting on the impulse to start over by moving to a new town, or state, instead of making any internal changes. It’s the anywhere-but-here part of the disease that says, “Remove yourself from this, go someplace new, and everything will be better.” Two years into our Florida stint, my mother pulled a geographic as radical as the move from Rochester. The new plan was to head for California. She enrolled in the mathematics graduate program at the University of California’s shiny new campus in San Diego, and as soon as our elementary school let out for the summer, she put us into a new Buick station wagon – a gift from her parents – and drove us across the country. You’d think we’d have protested at yet another move. After all, having been duped before, we were in no position to believe that the next move would be any different. But I have no memory of being unhappy about the news. Because that’s what often happens when an alcoholic parent is doing a geographic. She pulls you in and, before you know it, you, too, believe in the promise of the new place.

Where's my sister?" "She's setting up the island we found tonight." Galen shakes his head. "You slithering eel. You might have told me what you were up to." Toraf laughs. "Oh sure. 'Hey, Galen, I need to borrow Emma for a few minutes so I can kiss her, okay?' Didn't see that going over very well." "You think your surprise attack went over better?" Toraf shrugs. "I'm satisfied." "I could have killed you today." "Yeah." "Don't ever do that again." "Wasn't planning on it. Thought it was real sweet of you to defend your sister's honor. Very brotherly." Toraf snickers. "Shut up." "I'm just saying." Galen runs a hand through his hair. "I only saw Emma. I forgot all about Rayna." "I know, idiot. That's why I let you hit me fifty-eight times. That's what I would do if someone kissed Rayna." "Fifty-nine times." "Don't get carried away, minnow. By the way, was Emma boiling mad or just a little heated? Should I keep my distance for a while?" Galen snorts. "She laughed so hard I thought she'd pass out. I'm the one in trouble." "Shocker. What'd you do?" "The usual." Hiding his feelings. Blurting out the wrong thing. Acting like a territorial bull shark. Toraf shakes his head. "She won't put up with that forever. She already thinks you only want to change her so she can become another of your royal subjects." "She said that?" Galen scowls. "I don't know what's worse. Letting her think that, or telling her the truth about why I'm helping her to change." "In my opinion, there's nothing to tell her unless she can actually change. And so far, she can't." "You don't think she's one of us?" Toraf shrugs. "Her skin wrinkles. It's kind of gross. Maybe she's some sort of superhuman. You know, like Batman." Galen laughs. "How do you know about Batman?" "I saw him on that black square in your living room. He can do all sorts of things other humans can't do. Maybe Emma is like him." "Batman isn't real. He's just a human acting like that so other humans will watch him." "Looked real to me." "They're good at making it look real. Some humans spend their whole lives making something that isn't real look like something that is." "Humans are creepier than I thought. Why pretend to be something you're not?" Galen nods. To take over a kingdom, maybe? "Actually, that reminds me. Grom needs you." Toraf groans. "Can it wait? Rayna's getting all cozy on our island right about now." "Seriously. I don't want to know." Toraf grins. "Right. Sorry. But you can see my point, right? I mean, if Emma were waiting for you-" "Emma wouldn't be waiting for me. I wouldn't have left." "Rayna made me. You've never hit me that hard before. She wants us to get along. Plus, there's something I need to tell you, but I didn't exactly get a change to." "What?" "Yesterday when we were practicing in front of your house, I sensed someone. Someone I don't know. I made Emma get out of the water while I went to investigate." "And she listened to you?" Toraf nods. "Turns out, you're the only one she disobeys.

what is the expression which the age demands? the age demands no expression whatever. we have seen photographs of bereaved asian mothers. we are not interested in the agony of your fumbled organs. there is nothing you can show on your face that can match the horror of this time. do not even try. you will only hold yourself up to the scorn of those who have felt things deeply. we have seen newsreels of humans in the extremities of pain and dislocation. you are playing to people who have experienced a catastrophe. this should make you very quiet. speak the words, convey the data, step aside. everyone knows you are in pain. you cannot tell the audience everything you know about love in every line of love you speak. step aside and they will know what you know because you know it already. you have nothing to teach them. you are not more beautiful than they are. you are not wiser. do not shout at them. do not force a dry entry. that is bad sex. if you show the lines of your genitals, then deliver what you promise. and remember that people do not really want an acrobat in bed. what is our need? to be close to the natural man, to be close to the natural woman. do not pretend that you are a beloved singer with a vast loyal audience which has followed the ups and downs of your life to this very moment. the bombs, flame-throwers, and all the shit have destroyed more than just the trees and villages. they have also destroyed the stage. did you think that your profession would escape the general destruction? there is no more stage. there are no more footlights. you are among the people. then be modest. speak the words, convey the data, step aside. be by yourself. be in your own room. do not put yourself on. do not act out words. never act out words. never try to leave the floor when you talk about flying. never close your eyes and jerk your head to one side when you talk about death. do not fix your burning eyes on me when you speak about love. if you want to impress me when you speak about love put your hand in your pocket or under your dress and play with yourself. if ambition and the hunger for applause have driven you to speak about love you should learn how to do it without disgracing yourself or the material. this is an interior landscape. it is inside. it is private. respect the privacy of the material. these pieces were written in silence. the courage of the play is to speak them. the discipline of the play is not to violate them. let the audience feel your love of privacy even though there is no privacy. be good whores. the poem is not a slogan. it cannot advertise you. it cannot promote your reputation for sensitivity. you are students of discipline. do not act out the words. the words die when you act them out, they wither, and we are left with nothing but your ambition. the poem is nothing but information. it is the constitution of the inner country. if you declaim it and blow it up with noble intentions then you are no better than the politicians whom you despise. you are just someone waving a flag and making the cheapest kind of appeal to a kind of emotional patriotism. think of the words as science, not as art. they are a report. you are speaking before a meeting of the explorers' club of the national geographic society. these people know all the risks of mountain climbing. they honour you by taking this for granted. if you rub their faces in it that is an insult to their hospitality. do not work the audience for gasps ans sighs. if you are worthy of gasps and sighs it will not be from your appreciation of the event but from theirs. it will be in the statistics and not the trembling of the voice or the cutting of the air with your hands. it will be in the data and the quiet organization of your presence. avoid the flourish. do not be afraid to be weak. do not be ashamed to be tired. you look good when you're tired. you look like you could go on forever. now come into my arms. you are the image of my beauty.

Is Etienene okay?" "Haven't seen him.He went to Ellie's last night." Just when I thought I couldn't feel any worse.I twist the corners of my pillow. "Did I,uh,say anything weird to him last night?" "Apart from acting like a jealous girlfriend and saying you never wanted to speak to him again? No. Nothing weird at all." I moan as she recounts the night for me blow by blow. "Listen," she says when she finishes, "what's the deal with you two?"" "What do you mean?" "You know what I mean.You two are inseparable." "Except when he's with his girlfriend." "Right.So what's the deal?" I groan again. "I don't know." "Have you guys...you know...done anything?" "No!" "But you like him.And he likes you, too." I stop choking my pillow. "You think?" "Please.The boy gets a boner every time you walk in the room." My eyes pop back open. Does she mean that figuratively or has she actually seen something? No. Focus, Anna. "So why-" "Why is he still with Ellie? He told you last night. He's lonely, or at least he's scared of being lonely. Josh says with all of this stuff with his mom, he's been too freaked out to change anything else in his life." So Meredith was right. Etienne is afraid of change. Why haven't I talked about this with Rashmi before? It seems obvious now.Of course she has inside information,because Etienne talks to Josh,and Josh talks to Rashmi. "You really think he likes me?" I can't help it. She sighs. "Anna.He teases you all the time. It's classic boy-pulling-girl's-pigtai-syndrome.And whenever anyone else even remotely does it,he always takes your side and tells them to shove it." "Huh." She pauses. "You really like him, don't you?" I'm struggling not to cry. "No.It's not like that." "Liar.So are you getting up today or what? You need sustenance.

Gallop apace, you fiery-footed steeds, Towards Phoebus' lodging: such a wagoner As Phaethon would whip you to the west, And bring in cloudy night immediately. Spread thy close curtain, love-performing night, That runaway's eyes may wink and Romeo Leap to these arms, untalk'd of and unseen. Lovers can see to do their amorous rites By their own beauties; or, if love be blind, It best agrees with night. Come, civil night, Thou sober-suited matron, all in black, And learn me how to lose a winning match, Play'd for a pair of stainless maidenhoods: Hood my unmann'd blood, bating in my cheeks, With thy black mantle; till strange love, grown bold, Think true love acted simple modesty. Come, night; come, Romeo; come, thou day in night; For thou wilt lie upon the wings of night Whiter than new snow on a raven's back. Come, gentle night, come, loving, black-brow'd night, Give me my Romeo; and, when he shall die, Take him and cut him out in little stars, And he will make the face of heaven so fine That all the world will be in love with night And pay no worship to the garish sun. O, I have bought the mansion of a love, But not possess'd it, and, though I am sold, Not yet enjoy'd: so tedious is this day As is the night before some festival To an impatient child that hath new robes And may not wear them. O, here comes my nurse, And she brings news; and every tongue that speaks But Romeo's name speaks heavenly eloquence.

He made a noise that sounded like a strangled laugh, and then said: Ah, I like your style. I’ll give you that. You’re not easy to get the upper hand on, are you? Obviously I’m not going to manage it. It’s funny, because you carry on like you’d let me walk all over you, answering my texts at two in the morning, and then telling me you’re in love with me, blah blah blah. But that’s all your way of saying, just try and catch me, because you won’t. And I can see I won’t. You’re not going to let me have it for a minute. Nine times out of ten you’d have someone fooled with the way you go on. They’d be delighted with themselves, thinking they were really the boss of you. Yeah, yeah, but I’m not an idiot. You’re only letting me act badly because it puts you above me, and that’s where you like to be. Above, above. And I don’t take it personally, by the way, I don’t think you’d let anyone near you. Actually, I respect it. You’re looking out for yourself, and I’m sure you have your reasons. I’m sorry I was so harsh on you with what I said, because you were right, I was just trying to hurt you. And I probably did hurt you, big deal. Anyone can hurt anyone if they go out of their way. But then instead of getting mad with me, you go saying I’m welcome to stay over and you still love me and all this. Because you have to be perfect, don’t you? No, you really have a way about you, I must say. And I’m sorry, alright? I won’t be trying to take a jab at you again. Lesson learned. But from now on you don’t need to act like you’re under my thumb, when we both know I’m nowhere near you. Alright? Another long silence fell. Their faces were invisible in darkness. Eventually, in a high and strained voice, straining perhaps for an evenness or lightness it did not attain, she replied: Alright. If I ever do get a hold of you, you won’t need to tell me, he said. I’ll know. But I’m not going to chase too much. I’ll just stay where I am and see if you come to me. Yes, that’s what hunters do with deer, she said. Before they kill them.

Glossa Time goes by, time comes along, All is old and all is new; What is right and what is wrong, You must think and ask of you; Have no hope and have no fear, Waves that rise can never hold; If they urge or if they cheer, You remain aloof and cold. To our sight a lot will glisten, Many sounds will reach our ear; Who could take the time to listen And remember all we hear? Keep aside from all that patter, Seek yourself, far from the throng When with loud and idle clatter Time goes by, time comes along. Nor forget the tongue of reason Or its even scales depress When the moment, changing season, Wears the mask of happiness - It is born of reason's slumber And may last a wink as true: For the one who knows its number All is old and all is new. Be as to a play, spectator, As the world unfolds before: You will know the heart of matter Should they act two parts or four; When they cry or tear asunder From your seat enjoy along And you'll learn from art to wonder What is right and what is wrong. Past and future, ever blending, Are the twin sides of same page: New start will begin with ending When you know to learn from age; All that was or be tomorrow We have in the present, too; But what's vain and futile sorrow You must think and ask of you; For the living cannot sever From the means we've always had: Now, as years ago, and ever, Men are happy or are sad: Other masks, same play repeated; Diff'rent tongues, same words to hear; Of your dreams so often cheated, Have no hope and have no fear. Hope not when the villains cluster By success and glory drawn: Fools with perfect lack of luster Will outshine Hyperion! Fear it not, they'll push each other To reach higher in the fold, Do not side with them as brother, Waves that rise can never hold. Sounds of siren songs call steady Toward golden nets, astray; Life attracts you into eddies To change actors in the play; Steal aside from crowd and bustle, Do not look, seem not to hear From your path, away from hustle, If they urge or if they cheer; If they reach for you, go faster, Hold your tongue when slanders yell; Your advice they cannot master, Don't you know their measure well? Let them talk and let them chatter, Let all go past, young and old; Unattached to man or matter, You remain aloof and cold. You remain aloof and cold If they urge or if they cheer; Waves that rise can never hold, Have no hope and have no fear; You must think and ask of you What is right and what is wrong; All is old and all is new, Time goes by, time comes along.

Here’s how to get started: 1. Sit still and stay put . Sit in a chair with your feet flat on the ground, or sit cross-legged on a cushion. Sit up straight and rest your hands in your lap. It’s important not to fidget when you meditate—that’s the physical foundation of self-control. If you notice the instinct to scratch an itch, adjust your arms, or cross and uncross your legs, see if you can feel the urge but not follow it. This simple act of staying still is part of what makes meditation willpower training effective. You’re learning not to automatically follow every single impulse that your brain and body produce. 2. Turn your attention to the breath. Close your eyes or, if you are worried about falling asleep, focus your gaze at a single spot (like a blank wall, not the Home Shopping Network). Begin to notice your breathing. Silently say in your mind “inhale” as you breathe in and “exhale” as you breathe out. When you notice your mind wandering (and it will), just bring it back to the breath. This practice of coming back to the breath, again and again, kicks the prefrontal cortex into high gear and quiets the stress and craving centers of your brain . 3. Notice how it feels to breathe, and notice how the mind wanders. After a few minutes, drop the labels “inhale/exhale.” Try focusing on just the feeling of breathing. You might notice the sensations of the breath flowing in and out of your nose and mouth. You might sense the belly or chest expanding as you breathe in, and deflating as you breathe out. Your mind might wander a bit more without the labeling. Just as before, when you notice yourself thinking about something else, bring your attention back to the breath. If you need help refocusing, bring yourself back to the breath by saying “inhale” and “exhale” for a few rounds. This part of the practice trains self-awareness along with self-control. Start with five minutes a day. When this becomes a habit, try ten to fifteen minutes a day. If that starts to feel like a burden, bring it back down to five. A short practice that you do every day is better than a long practice you keep putting off to tomorrow. It may help you to pick a specific time that you will meditate every day, like right before your morning shower. If this is impossible, staying flexible will help you fit it in when you can.

He looks up. Our eyes lock,and he breaks into a slow smile. My heart beats faster and faster. Almost there.He sets down his book and stands.And then this-the moment he calls my name-is the real moment everything changes. He is no longer St. Clair, everyone's pal, everyone's friend. He is Etienne. Etienne,like the night we met. He is Etienne,he is my friend. He is so much more. Etienne.My feet trip in three syllables. E-ti-enne. E-ti-enne, E-ti-enne. His name coats my tongue like melting chocolate. He is so beautiful, so perfect. My throat catches as he opens his arms and wraps me in a hug.My heart pounds furiously,and I'm embarrassed,because I know he feels it. We break apart, and I stagger backward. He catches me before I fall down the stairs. "Whoa," he says. But I don't think he means me falling. I blush and blame it on clumsiness. "Yeesh,that could've been bad." Phew.A steady voice. He looks dazed. "Are you all right?" I realize his hands are still on my shoulders,and my entire body stiffens underneath his touch. "Yeah.Great. Super!" "Hey,Anna. How was your break?" John.I forget he was here.Etienne lets go of me carefully as I acknowledge Josh,but the whole time we're chatting, I wish he'd return to drawing and leave us alone. After a minute, he glances behind me-to where Etienne is standing-and gets a funny expression on hs face. His speech trails off,and he buries his nose in his sketchbook. I look back, but Etienne's own face has been wiped blank. We sit on the steps together. I haven't been this nervous around him since the first week of school. My mind is tangled, my tongue tied,my stomach in knots. "Well," he says, after an excruciating minute. "Did we use up all our conversation over the holiday?" The pressure inside me eases enough to speak. "Guess I'll go back to the dorm." I pretend to stand, and he laughs. "I have something for you." He pulls me back down by my sleeve. "A late Christmas present." "For me? But I didn't get you anything!" He reaches into a coat pocket and brings out his hand in a fist, closed around something very small. "It's not much,so don't get excited." "Ooo,what is it?" "I saw it when I was out with Mum, and it made me think of you-" "Etienne! Come on!" He blinks at hearing his first name. My face turns red, and I'm filled with the overwhelming sensation that he knows exactly what I'm thinking. His expression turns to amazement as he says, "Close your eyes and hold out your hand." Still blushing,I hold one out. His fingers brush against my palm, and my hand jerks back as if he were electrified. Something goes flying and lands with a faith dink behind us. I open my eyes. He's staring at me, equally stunned. "Whoops," I say. He tilts his head at me. "I think...I think it landed back here." I scramble to my feet, but I don't even know what I'm looking for. I never felt what he placed in my hands. I only felt him. "I don't see anything! Just pebbles and pigeon droppings," I add,trying to act normal. Where is it? What is it? "Here." He plucks something tiny and yellow from the steps above him. I fumble back and hold out my hand again, bracing myself for the contact. Etienne pauses and then drops it from a few inches above my hand.As if he's avoiding me,too. It's a glass bead.A banana. He clears his throat. "I know you said Bridgette was the only one who could call you "Banana," but Mum was feeling better last weekend,so I took her to her favorite bead shop. I saw that and thought of you.I hope you don't mind someone else adding to your collection. Especially since you and Bridgette...you know..." I close my hand around the bead. "Thank you." "Mum wondered why I wanted it." "What did you tell her?" "That it was for you,of course." He says this like, duh. I beam.The bead is so lightweight I hardly feel it, except for the teeny cold patch it leaves in my palm.

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane -- as a means of inciting evil, to borrow the vocabulary of the devout -- there may be no more potent force than religion. When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremists have been homegrown, corn-fed Americans. Faith-based violence was present long before Osama bin Laden, and it ill be with us long after his demise. Religious zealots like bin Laden, David Koresh, Jim Jones, Shoko Asahara, and Dan Lafferty are common to every age, just as zealots of other stripes are. In any human endeavor, some fraction of its practitioners will be motivated to pursue that activity with such concentrated focus and unalloyed passion that it will consume them utterly. One has to look no further than individuals who feel compelled to devote their lives to becoming concert pianists, say, or climbing Mount Everest. For some, the province of the extreme holds an allure that's irresistible. And a certain percentage of such fanatics will inevitably fixate on the matters of the spirit. The zealot may be outwardly motivated by the anticipation of a great reward at the other end -- wealth, fame, eternal salvation -- but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or her) infatuation, existence overflows with purpose. Ambiguity vanishes from the fanatic's worldview; a narcissistic sense of self-assurance displaces all doubt. A delicious rage quickens his pulse, fueled by the sins and shortcomings of lesser mortals, who are soiling the world wherever he looks. His perspective narrows until the last remnants of proportion are shed from his life. Through immoderation, he experiences something akin to rapture. Although the far territory of the extreme can exert an intoxicating pull on susceptible individuals of all bents, extremism seems to be especially prevalent among those inclined by temperament or upbringing toward religious pursuits. Faith is the very antithesis of reason, injudiciousness a crucial component of spiritual devotion. And when religious fanaticism supplants ratiocination, all bets are suddenly off. Anything can happen. Absolutely anything. Common sense is no match for the voice of God...

My mother delayed my enrollment in the Fascist scouts, the Balilla, as long as possible, firstly because she did not want me to learn how to handle weapons, but also because the meetings that were then held on Sunday mornings (before the Fascist Saturday was instituted) consisted mostly of a Mass in the scouts' chapel. When I had to be enrolled as part of my school duties, she asked that I be excused from the Mass; this was impossible for disciplinary reasons, but my mother saw to it that the chaplain and the commander were aware that I was not a Catholic and that I should not be asked to perform any external acts of devotion in church. In short, I often found myself in situations different from others, looked on as if I were some strange animal. I do not think this harmed me: one gets used to persisting in one's habits, to finding oneself isolated for good reasons, to putting up with the discomfort that this causes, to finding the right way to hold on to positions which are not shared by the majority. But above all I grew up tolerant of others' opinions, particularly in the field of religion, remembering how irksome it was to hear myself mocked because I did not follow the majority's beliefs. And at the same time I have remained totally devoid of that taste for anticlericalism which is so common in those who are educated surrounded by religion. I have insisted on setting down these memories because I see that many non-believing friends let their children have a religious education 'so as not to give them complexes', 'so that they don't feel different from the others.' I believe that this behavior displays a lack of courage which is totally damaging pedagogically. Why should a young child not begin to understand that you can face a small amount of discomfort in order to stay faithful to an idea? And in any case, who said that young people should not have complexes? Complexes arise through a natural attrition with the reality that surrounds us, and when you have complexes you try to overcome them. Life is in fact nothing but this triumphing over one's own complexes, without which the formation of a character and personality does not happen.

As I’ve told you many times, I’m split in two. One side contains my exuberant cheerfulness, my flippancy, my joy in life and, above all, my ability to appreciate the lighter side of things. By that I mean not finding anything wrong with flirtations, a kiss, an embrace, an off-color joke. This side of me is usually lying in wait to ambush the other one, which is much purer, deeper and finer. No one knows Anne’s better side, and that’s why most people can’t stand me. Oh, I can be an amusing clown for an afternoon, but after that everyone’s had enough of me to last a month. Actually, I’m what a romantic movie is to a profound thinker—a mere diversion, a comic interlude, something that is soon forgotten: not bad, but not particularly good either. I hate having to tell you this, but why shouldn’t I admit it when I know it’s true? My lighter, more superficial side will always steal a march on the deeper side and therefore always win. You can’t imagine how often I’ve tried to push away this Anne, which is only half of what is known as Anne—to beat her down, hide her. But it doesn’t work, and I know why. I’m afraid that people who know me as I usually am will discover I have another side, a better and finer side. I’m afraid they’ll mock me, think I’m ridiculous and sentimental and not take me seriously. I’m used to not being taken seriously, but only the “lighthearted” Anne is used to it and can put up with it; the “deeper” Anne is too weak. If I force the good Anne into the spotlight for even fifteen minutes, she shuts up like a clam the moment she’s called upon to speak, and lets Anne number one do the talking. Before I realize it, she’s disappeared. So the nice Anne is never seen in company. She’s never made a single appearance, though she almost always takes the stage when I’m alone. I know exactly how I’d like to be, how I am … on the inside. But unfortunately I’m only like that with myself. And perhaps that’s why—no, I’m sure that’s the reason why—I think of myself as happy on the inside and other people think I’m happy on the outside. I’m guided by the pure Anne within, but on the outside I’m nothing but a frolicsome little goat tugging at its tether. As I’ve told you, what I say is not what I feel, which is why I have a reputation for being boy-crazy as well as a flirt, a smart aleck and a reader of romances. The happy-go-lucky Anne laughs, gives a flippant reply, shrugs her shoulders and pretends she doesn’t give a darn. The quiet Anne reacts in just the opposite way. If I’m being completely honest, I’ll have to admit that it does matter to me, that I’m trying very hard to change myself, but that I’m always up against a more powerful enemy. A voice within me is sobbing, “You see, that’s what’s become of you. You’re surrounded by negative opinions, dismayed looks and mocking faces, people who dislike you, and all because you don’t listen to the advice of your own better half.” Believe me, I’d like to listen, but it doesn’t work, because if I’m quiet and serious, everyone thinks I’m putting on a new act and I have to save myself with a joke, and then I’m not even talking about my own family, who assume I must be sick, stuff me with aspirins and sedatives, feel my neck and forehead to see if I have a temperature, ask about my bowel movements and berate me for being in a bad mood, until I just can’t keep it up anymore, because when everybody starts hovering over me, I get cross, then sad, and finally end up turning my heart inside out, the bad part on the outside and the good part on the inside, and keep trying to find a way to become what I’d like to be and what I could be if … if only there were no other people in the world. Yours, Anne M. Frank ANNE’S DIARY ENDS HERE.

These ideas can be made more concrete with a parable, which I borrow from John Fowles’s wonderful novel, The Magus. Conchis, the principle character in the novel, finds himself Mayor of his home town in Greece when the Nazi occupation begins. One day, three Communist partisans who recently killed some German soldiers are caught. The Nazi commandant gives Conchis, as Mayor, a choice — either Conchis will execute the three partisans himself to set an example of loyalty to the new regime, or the Nazis will execute every male in the town. Should Conchis act as a collaborator with the Nazis and take on himself the direct guilt of killing three men? Or should he refuse and, by default, be responsible for the killing of over 300 men? I often use this moral riddle to determine the degree to which people are hypnotized by Ideology. The totally hypnotized, of course, have an answer at once; they know beyond doubt what is correct, because they have memorized the Rule Book. It doesn’t matter whose Rule Book they rely on — Ayn Rand’s or Joan Baez’s or the Pope’s or Lenin’s or Elephant Doody Comix — the hypnosis is indicated by lack of pause for thought, feeling and evaluation. The response is immediate because it is because mechanical. Those who are not totally hypnotized—those who have some awareness of concrete events of sensory space-time, outside their heads— find the problem terrible and terrifying and admit they don’t know any 'correct' answer. I don’t know the 'correct' answer either, and I doubt that there is one. The universe may not contain 'right' and 'wrong' answers to everything just because Ideologists want to have 'right' and 'wrong' answers in all cases, anymore than it provides hot and cold running water before humans start tinkering with it. I feel sure that, for those awakened from hypnosis, every hour of every day presents choices that are just as puzzling (although fortunately not as monstrous) as this parable. That is why it appears a terrible burden to be aware of who you are, where you are, and what is going on around you, and why most people would prefer to retreat into Ideology, abstraction, myth and self-hypnosis. To come out of our heads, then, also means to come to our senses, literally—to live with awareness of the bottle of beer on the table and the bleeding body in the street. Without polemic intent, I think this involves waking from hypnosis in a very literal sense. Only one individual can do it at a time, and nobody else can do it for you. You have to do it all alone.

Where did this whole thing begin? If what we think of as reality is just a pattern that somebody brought Outside, and the universe just popped into bring, then whoever it was is probably still wandering around giving off universes wherever she goes So where did she come from? And what was there before she started doing it? And how did Outside come to exist, for that matter?” That's Inspace thinking,” said Olhado. “That's the way you conceive of things when you still believe in space and time as absolutes. You think of everything starting and stopping, of things having origins, because that's the way it is in the observable universe. The thing is, Outside there's no rules like that at all. Outside was always there and always will be there. The number of philotes there is infinite, and all of them always existed. No mater how many of them you pull out and put into organized universes, there'll be just as many left as there always were” But somebody had to start making universes.” Why?” asked Olhado. Because-because I-“ Nobody ever started. It's always been going on. I mean, if it weren’t already going on, it couldn’t start. Outside where there weren’t any patterns, it would be impossible to conceive of a pattern. They can’t act, by definition, because they literally can’t even find themselves.” But how could it have always been going on?” Think of it as this moment in time, the reality we live in at this moment, this condition of the entire universe-of all the universes-” You mean now.” Right. Think of it as if now were the surface of a sphere. Time is moving forward through the chaos of Outside like the surface of an expanding sphere, a balloon inflating. On the outside, chaos. On the inside, reality. Always growing-like you said, Valentine. Popping up new universes all the time.” But where did this balloon come from?” OK, you’ve got the balloon. The expanding sphere. Only now think of it as a sphere with an infinite radius.” Valentine tried to think of what that would mean. “The surface would be completely flat.” That’s right” And you could never go all the way around it” That’s right, too. Infinitely large. Impossible even to count all the universes that exist on the reality side. And now, starting from the edge, you get on a starship and start heading inward toward the center. The farther in you go, the older everything is. All the old universes back and back. When do you get to the first one?” You don’t” said Valentine. “Not it you’re traveling at a finate rate.” You don’t reach the center of a sphere on infinite radius, if you’re starting at the surface, because no matter how far you go, no matter how quickly, the center, the beginning, is always infinitely far away.” And that’s where the universe began.

..I began speaking.. First, I took issue with the media's characterization of the post-Katrina New Orleans as resembling the third world as its poor citizens clamored for a way out. I suggested that my experience in New Orleans working with the city's poorest people in the years before the storm had reflected the reality of third-world conditions in New Orleans, and that Katrina had not turned New Orleans into a third-world city but had only revealed it to the world as such. I explained that my work, running Reprieve, a charity that brought lawyers and volunteers to the Deep South from abroad to work on death penalty issues, had made it clear to me that much of the world had perceived this third-world reality, even if it was unnoticed by our own citizens. To try answer Ryan's question, I attempted to use my own experience to explain that for many people in New Orleans, and in poor communities across the country, the government was merely an antagonist, a terrible landlord, a jailer, and a prosecutor. As a lawyer assigned to indigent people under sentence of death and paid with tax dollars, I explained the difficulty of working with clients who stand to be executed and who are provided my services by the state, not because they deserve them, but because the Constitution requires that certain appeals to be filed before these people can be killed. The state is providing my clients with my assistance, maybe the first real assistance they have ever received from the state, so that the state can kill them. I explained my view that the country had grown complacent before Hurricane Katrina, believing that the civil rights struggle had been fought and won, as though having a national holiday for Martin Luther King, or an annual march by politicians over the bridge in Selma, Alabama, or a prosecution - forty years too late - of Edgar Ray Killen for the murder of civil rights workers in Philadelphia, Mississippi, were any more than gestures. Even though President Bush celebrates his birthday, wouldn't Dr. King cry if he could see how little things have changed since his death? If politicians or journalists went to Selma any other day of the year, they would see that it is a crumbling city suffering from all of the woes of the era before civil rights were won as well as new woes that have come about since. And does anyone really think that the Mississippi criminal justice system could possibly be a vessel of social change when it incarcerates a greater percentage of its population than almost any place in the world, other than Louisiana and Texas, and then compels these prisoners, most of whom are black, to work prison farms that their ancestors worked as chattel of other men? ... I hoped, out loud, that the post-Katrina experience could be a similar moment [to the Triangle Shirtwaist factory fiasco], in which the American people could act like the children in the story and declare that the emperor has no clothes, and hasn't for a long time. That, in light of Katrina, we could be visionary and bold about what people deserve. We could say straight out that there are people in this country who are racist, that minorities are still not getting a fair shake, and that Republican policies heartlessly disregard the needs of individual citizens and betray the common good. As I stood there, exhausted, in front of the thinning audience of New Yorkers, it seemed possible that New Orleans's destruction and the suffering of its citizens hadn't been in vain.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

What do they think has happened, the old fools, To make them like this ? Do they somehow suppose It's more grown-up when your mouth hangs open and drools And you keep on pissing yourself, and can't remember Who called this morning ? Or that, if they only chose, They could alter things back to when they danced all night, Or went to their wedding, or sloped arms some September ? Or do they fancy there's really been no change, And they've always behaved as if they were crippled or tight, Or sat through days of thin continuous dreaming Watching light move ? If they don't (and they can't), it's strange: Why aren't they screaming ? At death, you break up: the bits that were you Start speeding away from each other for ever With no one to see. It's only oblivion, true: We had it before, but then it was going to end, And was all the time merging with a unique endeavour To bring to bloom the million-petalled flower Of being here. Next time you can't pretend There'll be anything else. And these are the first signs: Not knowing how, not hearing who, the power Of choosing gone. Their looks show that they're for it: Ash hair, toad hands, prune face dried into lines- How can they ignore it ? Perhaps being old is having lighted rooms Inside your head, and people in them, acting. People you know, yet can't quite name; each looms Like a deep loss restored, from known doors turning, Setting down a Iamp, smiling from a stair, extracting A known book from the shelves; or sometimes only The rooms themselves, chairs and a fire burning, The blown bush at the window, or the sun' s Faint friendliness on the wall some lonely Rain-ceased midsummer evening. That is where they live: Not here and now, but where all happened once. This is why they give An air of baffled absence, trying to be there Yet being here. For the rooms grow farther, leaving Incompetent cold, the constant wear and tear Of taken breath, and them crouching below Extinction' s alp, the old fools, never perceiving How near it is. This must be what keeps them quiet. The peak that stays in view wherever we go For them is rising ground. Can they never tell What is dragging them back, and how it will end ? Not at night? Not when the strangers come ? Never, throughout The whole hideous inverted childhood? Well, We shall find out.

Something creaked beneath me! A soft step on rotting wood! I jumped startled, scared, and turned, expecting to see-God knows what! Then I sighed, for it was only Chris standing in the gloom, silently staring at me. Why? Did I look prettier than usual? Was it the moonlight, shining through my airy clothes? All random doubts were cleared when he said in a voice gritty and low, "You look beautiful sitting there like that." He cleared the frog in his throat. "The moonlight is etching you with silver-blue, and I can see the shape of your body through your clothes." Then, bewilderingly, he seized me by the shoulders, digging in his fingers, hard! They hurt. "Damn you, Cathy! You kissed that man! He could have awakened and seen you, and demanded to know who you were! And not thought you only a part of his dream!" Scary the way he acted, the fright I felt for no reason at all. "How do you know what I did? You weren't there; you were sick that night." He shook me, glaring his eyes, and again I thought he seemed a stranger. "He saw you, Cathy-he wasn't soundly asleep!" "He saw me?" I cried, disbelieving. It wasn't possible . . . wasn't! "Yes!" he yelled. This was Chris, who was usually in such control of his emotions. "He thought you a part of his dream! But don't you know Momma can guess who it was, just by putting two and two together-just as I have? Damn you and your romantic notions! Now they're on to us! They won't leave money casually about as they did before. He's counting, she's counting, and we don't have enough-not yet!" He yanked me down from the widow sill! He appeared wild and furious enough to slap my face-and not once in all our lives had he ever struck me, though I'd given him reason to when I was younger. But he shook me until my eyes rolled, until I was dizzy and crying out: "Stop! Momma knows we can't pass through a looked door!" This wasn't Chris . . . this was someone I'd never seen before . . . primitive, savage. He yelled out something like, "You're mine, Cathy! Mine! You'll always be mine! No matter who comes into your future, you'll always belong to me! I'll make you mine . . . tonight . . . now!" I didn't believe it, not Chris! And I did not fully understand what he had in mind, nor, if I am to give him credit, do I think he really meant what he said, but passion has a way of taking over. We fell to the floor, both of us. I tried to fight him off. We wrestled, turning over and over, writhing, silent, a frantic strug- gle of his strength against mine. It wasn't much of a battle. I had the strong dancer's legs; he had the biceps, the greater weight and height . . . and he had much more determination than i to use something hot, swollen and demanding, so much it stile reasoning and sanity from him. And I loved him. I wanted what he wanted-if he wanted it that much, right and wrong. Somehow we ended up on that old mattress-that filthy, smelly, stained mattress that must have known lovers long before this night. And that is where he took me, and forced in that swollen, rigid male sex part of him that had to be satisfied. It drove into my tight and resisting flesh which tore and bled. Now we had done what we both swore we'd never do.

The Oscar-nominated documentary The Act of Killing tells the story of the gangster leaders who carried out anti-communist purges in Indonesia in 1965 to usher in the regime of Suharto. The film’s hook, which makes it compelling and accessible, is that the filmmakers get Anwar —one of the death-squad leaders, who murdered around a thousand communists using a wire rope—and his acolytes to reenact the killings and events around them on film in a variety of genres of their choosing. In the film’s most memorable sequence, Anwar—who is old now and actually really likable, a bit like Nelson Mandela, all soft and wrinkly with nice, fuzzy gray hair—for the purposes of a scene plays the role of a victim in one of the murders that he in real life carried out. A little way into it, he gets a bit tearful and distressed and, when discussing it with the filmmaker on camera in the next scene, reveals that he found the scene upsetting. The offcamera director asks the poignant question, “What do you think your victims must’ve felt like?” and Anwar initially almost fails to see the connection. Eventually, when the bloody obvious correlation hits him, he thinks it unlikely that his victims were as upset as he was, because he was “really” upset. The director, pressing the film’s point home, says, “Yeah but it must’ve been worse for them, because we were just pretending; for them it was real.” Evidently at this point the reality of the cruelty he has inflicted hits Anwar, because when they return to the concrete garden where the executions had taken place years before, he, on camera, begins to violently gag. This makes incredible viewing, as this literally visceral ejection of his self and sickness at his previous actions is a vivid catharsis. He gagged at what he’d done. After watching the film, I thought—as did probably everyone who saw it—how can people carry out violent murders by the thousand without it ever occurring to them that it is causing suffering? Surely someone with piano wire round their neck, being asphyxiated, must give off some recognizable signs? Like going “ouch” or “stop” or having blood come out of their throats while twitching and spluttering into perpetual slumber? What it must be is that in order to carry out that kind of brutal murder, you have to disengage with the empathetic aspect of your nature and cultivate an idea of the victim as different, inferior, and subhuman. The only way to understand how such inhumane behavior could be unthinkingly conducted is to look for comparable examples from our own lives. Our attitude to homelessness is apposite here. It isn’t difficult to envisage a species like us, only slightly more evolved, being universally appalled by our acceptance of homelessness. “What? You had sufficient housing, it cost less money to house them, and you just ignored the problem?” They’d be as astonished by our indifference as we are by the disconnected cruelty of Anwar.

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.

I had never been so close to death before. For a long time, as I lay there trying to clear my mind, I couldn't think coherently at all, conscious only of a terrible, blind bitterness. Why had they singled me out? Didn't they understand? Had everything I'd gone through on their behalf been utterly in vain? Did it really count for nothing? What had happened to logic, meaning and sense? But I feel much calmer now. It helps to discipline oneself like this, writing it down to see it set out on paper, to try and weigh it and find some significance in it. Prof Bruwer: There are only two kinds of madness one should guard against, Ben. One is the belief that we can do everything. The other is the belief that we can do nothing. I wanted to help. Right. I meant it very sincerely. But I wanted to do it on my terms. And I am white, and they are black. I thought it was still possible to reach beyond our whiteness and blackness. I thought that to reach out and touch hands across the gulf would be sufficient in itself. But I grasped so little, really: as if good intentions from my side could solve it all. It was presumptuous of me. In an ordinary world, in a natural one, I might have succeeded. But not in this deranged, divided age. I can do all I can for Gordon or scores of others who have come to me; I can imagine myself in their shoes, I can project myself into their suffering. But I cannot, ever, live their lives for them. So what else could come of it but failure? Whether I like it or not, whether I feel like cursing my own condition or not -- and that would only serve to confirm my impotence -- I am white. This is the small, final, terrifying truth of my broken world. I am white. And because I am white I am born into a state of privilege. Even if I fight the system that has reduced us to this I remain white, and favored by the very circumstances I abhor. Even if I'm hated, and ostracized, and persecuted, and in the end destroyed, nothing can make me black. And so those who are cannot but remain suspicious of me. In their eyes my very efforts to identify myself with Gordon, whit all the Gordons, would be obscene. Every gesture I make, every act I commit in my efforts to help them makes it more difficult for them to define their real needs and discover for themselves their integrity and affirm their own dignity. How else could we hope to arrive beyond predator and prey, helper and helped, white and black, and find redemption? On the other hand: what can I do but what I have done? I cannot choose not to intervene: that would be a denial and a mockery not only of everything I believe in, but of the hope that compassion may survive among men. By not acting as I did I would deny the very possibility of that gulf to be bridged. If I act, I cannot but lose. But if I do not act, it is a different kind of defeat, equally decisive and maybe worse. Because then I will not even have a conscience left. The end seems ineluctable: failure, defeat, loss. The only choice I have left is whether I am prepared to salvage a little honour, a little decency, a little humanity -- or nothing. It seems as if a sacrifice is impossible to avoid, whatever way one looks at it. But at least one has the choice between a wholly futile sacrifice and one that might, in the long run, open up a possibility, however negligible or dubious, of something better, less sordid and more noble, for our children… They live on. We, the fathers, have lost.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.