Traditional Look Quotes

Minor magicians take pains to fit this traditional wizardly bill. By contrast, the really powerful magicians take pleasure in looking like accountants.

And this is the east shore?" Sadie asked. "You said something about that in London--my grandparents living on the east shore." Amos smiled. "Yes. Very good, Sadie. In ancient times, the east bank of the Nile was always the side of the living, the side where the sun rises. The dead were buried west of the river. It was considered bad luck, even dangerous, to live there. The tradition is still strong among... our people." Our people?" I asked, but Sadie muscled in with another question. So you can't live in Manhattan?" she asked. Amos's brow furrowed as he looked across at the Empire State Building. "Manhattan has other problems. Other gods. It's best we stay separate.

In the east," she says after a time, her gaze still downcast, "there is a tradition known as kintsukuroi. It is the practice of mending broken ceramic pottery using lacquer dusted with gold and silver and other precious metals. It is meant to symbolize that things can be more beautiful for having been broken." "Why are you telling me this?" I ask. At last she looks at me. Her irises are polished obsidian in the moonlight. "Because I want you to know," she says, "that there is life after survival.

I learned that myth doesn’t mean a lie; it means a traditional story that tells you something about people and their worldview and what they hold sacred. Interesting.

Huh,” said Kit, thinking of the Cold Peace. “Are you a prisoner?” “No,” said the faerie. “I’m Mark’s lover.” Oh, Kit thought. The person he went into Faerie to save. He tried to stifle a look of amusement at the way faeries talked. Intellectually, he knew the word “lover” was part of traditional speech, but he couldn’t help it: He was from Los Angeles, and as far as he was concerned, Kieran had just said, Hello, I have sex with Mark Blackthorn. What about you?

There was a soft chuckle beside me, and my heart stopped. "So this is Oberon's famous half-blood," Ash mused as I whirled around. His eyes, cold and inhuman, glimmered with amusement. Up close, he was even more beautiful, with high cheekbones and dark tousled hair falling into his eyes. My traitor hands itched, longing to run my fingers through those bangs. Horrified, I clenched them in my lap, trying to concentrate on what Ash was saying. "And to think," the prince continued, smiling, "I lost you that day in the forest and didn't even know what I was chasing." I shrank back, eyeing Oberon and Queen Mab. They were deep in conversation and did not notice me. I didn't want to interrupt them simply because a prince of the Unseelie Court was talking to me. Besides, I was a faery princess now. Even if I didn't quite believe it, Ash certainly did. I took a deep breath, raised my chin, and looked him straight in the eye. "I warn you," I said, pleased that my voice didn't tremble, "that if you try anything, my father will remove your head and stick it to a plaque on his wall." He shrugged one lean shoulder. "There are worse things." At my horrified look, he offered a faint, self-derogatory smile. "Don't worry, princess, I won't break the rules of Elysium. I have no intention of facing Mab's wrath should I embarrass her. That's not why I'm here." "Then what do you want?" He bowed. "A dance." "What!" I stared at him in disbelief. "You tried to kill me!" "Technically, I was trying to kill Puck. You just happened to be there. But yes, if I'd had the shot, I would have taken it." "Then why the hell would you think I'd dance with you?" "That was then." He regarded me blandly. "This is now. And it's tradition in Elysium that a son and daughter of opposite territories dance with each other, to demonstrate the goodwill between the courts." "Well, it's a stupid tradition." I crossed my arms and glared. "And you can forget it. I am not going anywhere with you." He raised an eyebrow. "Would you insult my monarch, Queen Mab, by refusing? She would take it very personally, and blame Oberon for the offense. And Mab can hold a grudge for a very, very long time." Oh, damn. I was stuck.

The society to which we belong seems to be dying or is already dead. I don't mean to sound dramatic, but clearly the dark side is rising. Things could not have been more odd and frightening in the Middle Ages. But the tradition of artists will continue no matter what form the society takes. And this is another reason to write: people need us, to mirror for them and for each other without distortion-not to look around and say, 'Look at yourselves, you idiots!,' but to say, 'This is who we are.

In the Western tradition there is a recognized hierarchy of beings, with, of course, the human being on top—the pinnacle of evolution, the darling of Creation—and the plants at the bottom. But in Native ways of knowing, human people are often referred to as “the younger brothers of Creation.” We say that humans have the least experience with how to live and thus the most to learn—we must look to our teachers among the other species for guidance. Their wisdom is apparent in the way that they live. They teach us by example. They’ve been on the earth far longer than we have been, and have had time to figure things out.

There was a small wooden gazebo built out over the water; Isabelle was sitting in it, staring out across the lake. She looked like a princess in a fairy tale, waiting at the top of her tower for someone to ride up and rescue her. Not that traditional princess behavior was like Isabelle at all. Isabelle with her whip and boots and knives would chop anyone who tried to pen her up in a tower into pieces, build a bridge out of the remains, and walk carelessly to freedom, her hair looking fabulous the entire time.

I've never been this wet in my life, " said Kira. "Even immersed in a bathtub I swear I was dryer than I am now. " "Look on the bright side, " said Marcus. Kira waited. "This is the point at which you would traditionally suggest a bright side. " "I've never been a real traditional guy," said Marcus. "Besides, I'm not saying I know a bright side, I just think this would be a great time to look at one.

I’m here to take you on a date.” I blinked. “A date?” I repeated as if it was a foreign word I’d never heard before. “You know, where we go out, hold hands, cast longing glances at each other? It’s tradition. You might have heard of it.” “But I have class.” “Class?” Now he was looking at me as if I was speaking a different language. “But it’s ten o’clock at night.” “We have classes until midnight.” I smiled pointedly. “The thing about vampires is that they kind of like the night. It’s tradition. You might have heard of it?” “Oh, smart mouth.” He grinned back. “Sexy.

I grew up in traditional black patriarchal culture and there is no doubt that I’m going to take a great many unconscious, but present, patriarchal complicities to the grave because it so deeply ensconced in how I look at the world. Therefore, very much like alcoholism, drug addiction, or racism patriarchy is a disease and we are in perennial recovery and relapse. So you have to get up every morning and struggle against it.

Because everybody who has ever lost their way in life has felt the nagging insistence of that question. At some point we all look up and realize we are lost in a maze, and I dont want us to forget Alaska, and I don't want to forget that even when the material we study seems boring, we're trying to und3erstand how people answered that question and the question each of you posed in your papers--how different traditions have come to terms with what Chip, in his final, called 'people's rotten lots in life.

She had a taste for sugar, however, and this meant that a doughnut or a cake might follow the sandwich. She was a traditionally built lady, after all, and she did not have to worry about dress size, unlike those poor, neurotic people who were always looking in mirrors and thinking that they were too big. What was too big, anyway? Who was to tell another person what size they should be? It was a form of dictatorship, by the thin, and she was not having any of it. If these thin people became any more insistent, then the more generously sized people would just have to sit on them. Yes, that would teach them! Hah!

A name is precious; it carries inside it a language, a history, a set of traditions, a particular way of looking at the world. Losing it meant losing my ties to all those things too.

You create a path of your own by looking within yourself and listening to your soul, cultivating your own ways of experiencing the sacred and then practicing it. Practicing until you make it a song that sings you.

Your mother was a hero. She developed a spell for gnomeatic fever. And she was the youngest headmaster in Watford history.” Baz is looking at Penny like they’ve never met. “And,” Penny goes on, “she defended your father in three duels before he accepted her proposal.” “That sounds barbaric,” I say. “It was traditional,” Baz says. “It was brilliant,” Penny says. “I’ve read the minutes.” “Where?” Baz asks her. “We have them in our library at home,” she says “My dad loves marriage rites. Any sort of family magic, actually. He and my mother are bound together in five dimensions.

The flux of life is pouring its aesthetic aspect into your eyes, your ears - and you ignore it because you are looking for your canons of beauty in some sort of frame or glass case or tradition.

In thinking about miracles, I believe that our frame of reference has been too dramatic. We have been looking for the burning bush, the parting of the sea, the bellowing voice from heaven. Instead we should be looking at the ordinary day-to-day events in our lives for evidence of the miraculous, maintaining at the same time a scientific orientation.

The longer a person has been dead the greater is the tradition ... If Buddha is alive you can barely tolerate him. ... You cannot believe this man has known the ultimate because he looks just like you ... Hungry he needs food, sleepy he wants a bed, ill, he has to rest – just like you ... That is why Jesus is worshiped now and yet he was crucified when he was alive. Alive, you crucify him; dead, you worship him.

If we will build righteous traditions in our families, the light of the gospel can grow ever brighter in the lives of our children from generation to generation. We can look forward to that glorious day when we will all be united together as eternal family units to reap the everlasting joy promised by our Eternal Father for His righteous children.

I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking. The world is so exquisite with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better it seems to me, in our vulnerability, is to look death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides.

Until we look from the bottom up we have nothing.

Yes, Kālāmas, it is proper that your have doubt, that you have perplexity, for a doubt has arisen in a matter which is doubtful. Now, look you Kālāmas, do not be led by reports, or traditions, or hearsay. Be not led by the authority of religious texts, not by the delight in speculative opinions, nor by seeming possibilities, not by the idea: 'this is our teacher'. But, O Kālāmas, when you know for yourself that certain things are unwholesome, and wrong, and bad, then give them up... And when you know for yourself that certain things are wholesome and good, then accept them and follow them.

Mma Ramotsew accepted her large slice of cake and looked at the rich fruit within it. There were at least seven hundred calories in that, she thought, but it did not matter; she was a traditionally built lady and she did not have to worry about such things.

My “Best Woman” speech Good evening everyone, my name is Rosie and as you can see Alex has decided to go down the non-traditional route of asking me to be his best woman for the day. Except we all know that today that title does not belong to me. It belongs to Sally, for she is clearly his best woman. I could call myself the “best friend” but I think we all know that today that title no longer refers to me either. That title too belongs to Sally. But what doesn’t belong to Sally is a lifetime of memories of Alex the child, Alex the teenager, and Alex the almost-a-man that I’m sure he would rather forget but that I will now fill you all in on. (Hopefully they all will laugh.) I have known Alex since he was five years old. I arrived on my first day of school teary-eyed and red-nosed and a half an hour late. (I am almost sure Alex will shout out “What’s new?”) I was ordered to sit down at the back of the class beside a smelly, snotty-nosed, messy-haired little boy who had the biggest sulk on his face and who refused to look at me or talk to me. I hated this little boy. I know that he hated me too, him kicking me in the shins under the table and telling the teacher that I was copying his schoolwork was a telltale sign. We sat beside each other every day for twelve years moaning about school, moaning about girlfriends and boyfriends, wishing we were older and wiser and out of school, dreaming for a life where we wouldn’t have double maths on a Monday morning. Now Alex has that life and I’m so proud of him. I’m so happy that he’s found his best woman and his best friend in perfect little brainy and annoying Sally. I ask you all to raise your glasses and toast my best friend Alex and his new best friend, best woman, and wife, Sally, and to wish them luck and happiness and divorce in the future. To Alex and Sally!

Once you understand the economics of the Austrian School and the philosophy of liberty in the tradition of Rothbard, you never look at anything – not the state, the media, the central bank, the political class, nothing – the same way again.

Everything said about Gen Xers--both positive and negative--was completely true. Twenty-somethings in the nineties rejected the traditional working-class American lifestyle because (a) they were smart enough to realize those values were unsatisfying, and (b) they were totally fucking lazy. Twenty-somethings in the nineties embraced a record like Nirvana's Nevermind because (a) it was a sociocultural affront to the vapidity of the Reagan-era paradigm, and (b) it fucking rocked. Twenty-somethings in the nineties were by and large depressed about the future, mostly because (a) they knew there was very little to look forward to, and (b) they were obsessed with staring into the eyes of their own self-absorbed sadness. There are no myths about Generation X. It's all true.

And Cormia will be okay, I mean, she's not kicked out of here, correct?" "She shall be welcomed back herein. She is a fine female. Just not...as well suited to this life as some of us are." In the quiet heartbeats that followed, he had an image of her undressing him for the shower, her guileless, innocent green eyes looking up at him as she fumbled with his belt and his leathers. She only wanted to do what was right. Back when this whole mess had gotten started, even though she'd been terrified, she would have done the right thing by her tradition and taken him in her. Which made her stronger than him, didn't it. She wasn't running. He was the one with the track shoes on. "You tell the others I was not worthy of her." As the Directrix's mouth fell open, he pointed a finger at her. "That's a goddamned order. You tell them...she is too good for me. I want her elevated to a special rank.... I want her fucking enshrined, do you understand me? You do right by her or I'll bust this place into ruins.

Everyone's looking for the perfect teacher, but although their teachings might be divine, teachers are all too human, and that's something people find all too hard to accept. Don't confuse the teacher with the lesson, the ritual with the ecstasy, the transmitter of the symbol with the symbol itself. The Tradition is linked to our encounter with the forces of life and not with the people who bring this about. But we are weak: we ask the Mother to send us guides, and all she sends are signs to the road we need to follow. Pity those who seek for shepherds, instead of longing for freedom! An encounter with superior energy is open to anyone but remains far from those who shift responsibility onto others. Our time on earth is sacred and we should celebrate every moment.

But how can we be free to look and learn when our minds from the moment we are born to the moment we die are shaped by a particular culture in the narrow pattern of the ‘me’? For centuries we have been conditioned by nationality, caste, class, tradition, religion, language, education, literature, art, custom, convention, propaganda of all kinds, economic pressure, the food we eat, the climate we live in, our family, our friends, our experiences – every influence you can think of – and therefore our responses to every problem are conditioned.

In a world ordered by sexual imbalance, pleasure in looking has been split between active/male and passive/female. The determining male gaze projects its phantasy on to the female form which is styled accordingly. In their traditional exhibitionist role women are simultaneously looked at and displayed, with their appearance coded for strong visual and erotic impact so that they can be said to connote to-be-looked-at-ness.

Perhaps history this century, thought Eigenvalue, is rippled with gathers in its fabric such that if we are situated, as Stencil seemed to be, at the bottom of a fold, it's impossible to determine warp, woof, or pattern anywhere else. By virtue, however, of existing in one gather it is assumed there are others, compartmented off into sinuous cycles each of which had come to assume greater importance than the weave itself and destroy any continuity. Thus it is that we are charmed by the funny-looking automobiles of the '30's, the curious fashions of the '20's, the particular moral habits of our grandparents. We produce and attend musical comedies about them and are conned into a false memory, a phony nostalgia about what they were. We are accordingly lost to any sense of continuous tradition. Perhaps if we lived on a crest, things would be different. We could at least see.

Now. Bram, you are a good friend and an uptanding young man, but I'm afraid that tradition dictates I now attempt to scare you within an inch of your unlife." "Understood," Bram said, taking his arm back as I got myself under control. My father is a gentle-looking man. Thus, why I started laughing again as he attempted to look stern. "What are your intentions concerning my daughter?" Bram cast a look my way, laughing himself, before clearing his throat and doing his best to look scared. "Why, to care for and protect her until I rot away, sir.

The Frays had never been a religiously observant family, but Clary loved Fifth Avenue at Christmas time. The air smelled like sweet roasted chestnuts, and the window displays sparkled with silver and blue, green and red. This year there were fat round crystal snowflakes attached to each lamppost, sending back the winter sunlight in shafts of gold. Not to mention the huge tree at Rockefeller Center. It threw its shadow across them as she and Simon draped themselves over the gate at the side of the skating rink, watching tourists fall down as they tried to navigate the ice. Clary had a hot chocolate wrapped in her hands, the warmth spreading through her body. She felt almost normal—this, coming to Fifth to see the window displays and the tree, had been a winter tradition for her and Simon for as long as she could remember. “Feels like old times, doesn’t it?” he said, echoing her thoughts as he propped his chin on his folded arms. She chanced a sideways look at him. He was wearing a black topcoat and scarf that emphasized the winter pallor of his skin. His eyes were shadowed, indicating that he hadn’t fed on blood recently. He looked like what he was—a hungry, tired vampire. Well, she thought. Almost like old times. “More people to buy presents for,” she said. “Plus, the always traumatic what-to-buy-someone-for-the-first-Christmas-after-you’ve-started-dating question.” “What to get the Shadowhunter who has everything,” Simon said with a grin. “Jace mostly likes weapons,” Clary sighed. “He likes books, but they have a huge library at the Institute. He likes classical music …” She brightened. Simon was a musician; even though his band was terrible, and was always changing their name—currently they were Lethal Soufflé—he did have training. “What would you give someone who likes to play the piano?” “A piano.” “Simon.” “A really huge metronome that could also double as a weapon?” Clary sighed, exasperated. “Sheet music. Rachmaninoff is tough stuff, but he likes a challenge.” “Now you’re talking. I’m going to see if there’s a music store around here.” Clary, done with her hot chocolate, tossed the cup into a nearby trash can and pulled her phone out. “What about you? What are you giving Isabelle?” “I have absolutely no idea,” Simon said. They had started heading toward the avenue, where a steady stream of pedestrians gawking at the windows clogged the streets. “Oh, come on. Isabelle’s easy.” “That’s my girlfriend you’re talking about.” Simon’s brows drew together. “I think. I’m not sure. We haven’t discussed it. The relationship, I mean.” “You really have to DTR, Simon.” “What?” “Define the relationship. What it is, where it’s going. Are you boyfriend and girlfriend, just having fun, ‘it’s complicated,’ or what? When’s she going to tell her parents? Are you allowed to see other people?” Simon blanched. “What? Seriously?” “Seriously. In the meantime—perfume!” Clary grabbed Simon by the back of his coat and hauled him into a cosmetics store that had once been a bank. It was massive on the inside, with rows of gleaming bottles everywhere. “And something unusual,” she said, heading for the fragrance area. “Isabelle isn’t going to want to smell like everyone else. She’s going to want to smell like figs, or vetiver, or—” “Figs? Figs have a smell?” Simon looked horrified; Clary was about to laugh at him when her phone buzzed. It was her mother. where are you? It’s an emergency.

No matter where; of comfort no man speak: Let's talk of graves, of worms, and epitaphs; Make dust our paper and with rainy eyes Write sorrow on the bosom of the earth, Let's choose executors and talk of wills: And yet not so, for what can we bequeath Save our deposed bodies to the ground? Our lands, our lives and all are Bolingbroke's, And nothing can we call our own but death And that small model of the barren earth Which serves as paste and cover to our bones. For God's sake, let us sit upon the ground And tell sad stories of the death of kings; How some have been deposed; some slain in war, Some haunted by the ghosts they have deposed; Some poison'd by their wives: some sleeping kill'd; All murder'd: for within the hollow crown That rounds the mortal temples of a king Keeps Death his court and there the antic sits, Scoffing his state and grinning at his pomp, Allowing him a breath, a little scene, To monarchize, be fear'd and kill with looks, Infusing him with self and vain conceit, As if this flesh which walls about our life, Were brass impregnable, and humour'd thus Comes at the last and with a little pin Bores through his castle wall, and farewell king! Cover your heads and mock not flesh and blood With solemn reverence: throw away respect, Tradition, form and ceremonious duty, For you have but mistook me all this while: I live with bread like you, feel want, Taste grief, need friends: subjected thus, How can you say to me, I am a king?

I would love to believe that when I die I will live again, that some thinking, feeling, remembering part of me will continue. But as much as I want to believe that, and despite the ancient and worldwide cultural traditions that assert an afterlife, I know of nothing to suggest that it is more than wishful thinking. I want to grow really old with my wife, Annie, whom I dearly love. I want to see my younger children grow up and to play a role in their character and intellectual development. I want to meet still unconceived grandchildren. There are scientific problems whose outcomes I long to witness—such as the exploration of many of the worlds in our Solar System and the search for life elsewhere. I want to learn how major trends in human history, both hopeful and worrisome, work themselves out: the dangers and promise of our technology, say; the emancipation of women; the growing political, economic, and technological ascendancy of China; interstellar flight. If there were life after death, I might, no matter when I die, satisfy most of these deep curiosities and longings. But if death is nothing more than an endless dreamless sleep, this is a forlorn hope. Maybe this perspective has given me a little extra motivation to stay alive. The world is so exquisite, with so much love and moral depth, that there is no reason to deceive ourselves with pretty stories for which there's little good evidence. Far better, it seems to me, in our vulnerability, is to look Death in the eye and to be grateful every day for the brief but magnificent opportunity that life provides.

Taking the continent as a whole, this religious tension may be responsible for the revival of the commonest racial feeling. Africa is divided into Black and White, and the names that are substituted- Africa south of the Sahara, Africa north of the Sahara- do not manage to hide this latent racism. Here, it is affirmed that White Africa has a thousand-year-old tradition of culture; that she is Mediterranean, that she is a continuation of Europe and that she shares in Graeco-Latin civilization. Black Africa is looked on as a region that is inert, brutal, uncivilized - in a word, savage.

People who exist at the margins of society are very much like Alice in Wonderland. They are not required to make the tough decision to risk their lives by embarking on an adventure of self-discovery. They have already been thrust beyond the city’s walls that keep ordinary people at a safe distance from the unknown. For at least some outsiders, “alienation” has destroyed traditional presumptions of identity and opened up the mythic hero’s path to the possibility of discovery. What outsiders discover in their adventures on the other side of the looking glass is the courage to repudiate self-contempt and recognise their “alienation” as a precious gift of freedom from arbitrary norms that they did not make and did not sanction. At the moment a person questions the validity of the rules, the victim is no longer a victim.

With a sigh, he grabbed hold of his chair and lifted himself out of it, then wrote on the blackboard: How will we ever get out of this labyrinth of suffering? - A.Y. 'I'm going to leave that up for the rest of the semester,' he said. 'Because everybody who has ever lost their way in life has felt the nagging insistence of that question. At some point we all look up and realize we are lost in a maze, and I don't want us to forget Alaska, and I don't want to forget that even when the material we study seems boring, we're trying to understand how people have answered that question and the questions each of you posed in your papers--how different traditions have come to terms with what Chip, in his final, called 'people's rotten lots in life.

But, the true reason for the success of such new expositions [translated Eastern religious texts] is to be found where they are the most accommodating, least rigid, least severe, most vague, and ready to come to easy terms with the prejudices and weaknesses of the modern world. Let everyone have the courage to look deeply into himself and to see what it is that he really wants.

Present global culture is a kind of arrogant newcomer. It arrives on the planetary stage following four and a half billion years of other acts, and after looking about for a few thousand years declares itself in possession of eternal truths. But in a world that is changing as fast as ours, this is a prescription for disaster. No nation, no religion, no economic system, no body of knowledge, is likely to have all the answers for our survival. There must be many social systems that would work far better than any now in existence. In the scientific tradition, our task is to find them.

As the carriage rolled under the Institute’s gates, James saw his parents standing in the courtyard. “And where have you been?” Will demanded as James clambered out of the carriage. The others leaped down behind him, the girls, being in gear, needing no help to dismount. “You stole our carriage.” James wished he could tell his father the truth, but that would be breaking their sworn promise to Ragnor. “It’s only the second-best carriage,” James protested. “Remember when Papa stole Uncle Gabriel’s carriage? It’s a proud family tradition,” said Lucie, as the group of them approached the Institute steps. “I did not raise you to be horse thieves and scallywags,” said Will. “And I recall very clearly that I told you—” “Thank you for letting them borrow the carriage to come and get me,” said Cordelia. Her eyes were wide, and she looked entirely innocent. James felt an amused stab of surprise: she was an interestingly skilful liar. “I had very much wanted to come to the Institute and see what I could do to help.” Will softened immediately. “Of course. You are always welcome here, Cordelia.

The highest form of morality is not to feel at home in ones own home." Most great works of the imagination were meant to make you feel like a stranger in your own home. The best fiction always forced us to question what we took for granted. It questioned traditions and expectations when they seemed too immutable. I told my students I wanted them in their readings to consider in what ways these works unsettled them, made them a little uneasy, made them look around and consider the world, like Alice in Wonderland, through different eyes.

Two uniformed trolls were standing in front of Sergeant Colon's high desk, with a slightly smaller troll between them. This troll was wearing a slightly downcast expression. It was also wearing a tutu and had a small pair of gauzed wings glued to its back. " - happen to know that trolls don't have any tradition of a Tooth Fairy," Colon was saying. "Especially not one called' - he looked down - "Clinkerbell. So how about we just call it breaking and entering without a Thieves' Guild license?" "Is racial prejudice, not letting trolls have a Tooth Fairy," Clinkerbell muttered. One of the troll guards upended a sack on the desk. Various items of silverwear cascaded over the paperwork. "And this is what you found under their pillows, was it?" said Colon. "Bless dere little hearts," said Clinkerbell.

Europeans, since the days when they began to believe in :progress" and in "evolution," that is to say since a little more than a century ago, profess to see a sign of inferiority in this absence of change, whereas for our part, we look upon it as a balanced condition which Western civilization has failed to achieve.

In the Lakota/Sioux tradition, a person who is grieving is considered most wakan, most holy. There's a sense that when someone is struck by the sudden lightning of loss, he or she stands on the threshold of the spirit world. The prayers of those who grieve are considered especially strong, and it is proper to ask them for their help. You might recall what it's like to be with someone who has grieved deeply. The person has no layer of protection, nothing left to defend. The mystery is looking out through that person's eyes. For the time being, he or she has accepted the reality of loss and has stopped clinging to the past or grasping at the future. In the groundless openness of sorrow, there is a wholeness of presence and a deep natural wisdom.

In a world where news of inhumanity bombards our sensibilities, where grasping for things goes so far beyond our needs, where time is squandered in busyness, it is a pleasure and a privilege to pause for a look at handiwork, to see beauty amidst utility, and to know that craft traditions begun so long ago serve us today.

Sir," said the guard from behind me. "I'd appreciate it if you left your club here." I paused and looked over my shoulder, He had a gun. His hand wasn't exactly resting on it, but he'd tucked his thumb into his belt about half an inch away. "It isn't a club," I said calmly. "It's a walking stick." "Six feet long." "It's traditional Ozark folk art." "With dents and nicks all over it." I thought about it for a second. "I'm insecure?" "Get a blanket.

But sharing does not mean wanting others to abandon their own spiritual roots and embrace your faith. That would be cruel. People are stable and happy only when they are firmly rooted in their own tradition and culture. To uproot them would make them suffer. There are already enough people uprooted from their tradition today, and they suffer greatly, wandering around like hungry ghosts, looking for something to fill their spiritual needs. We must help them return to their tradition. Each tradition must establish dialogue with its own people first, especially with those young people who are lost and alienated. During the last fifteen years while sharing the Buddha’s Dharma in the West, I always urged my Western friends to go back to their own traditions and rediscover the values that are there, those values they have not been able to touch before. The practice of Buddhist meditation can help them do so, and many have succeeded. Buddhism is made of non-Buddhist elements. Buddhism has no separate self. When you are a truly happy Christian, you are also a Buddhist. And vice versa.

But Ocean was all the traditionally pleasant things a girl might like about a guy, which made his friendliness dangerous to me. I might’ve been an angry teenager, but I wasn’t also blind. I wasn’t magically immune to cute guys, and it had not escaped my notice that Ocean was a superlative kind of good-looking. He dressed nicely. He smelled pleasant. He was very polite. But he and I seemed to come from worlds so diametrically opposed that I knew better than to allow his friendship in my life.

There is something about the act of studying an unclothed body, as an artist does, that allows a person to appreciate it as pure form, regardless of the kinds of traits traditionally regarded as imperfections. In a figure drawing class, an obese woman's folds of flesh take on a kind of beauty. You can look at a man's shrunken chest or legs or buttocks with tenderness. Age is not ugly, just poignant.

But if thought corrupts language, language can also corrupt thought. A bad usage can spread by tradition and imitation even among people who should and do know better. The debased language that I have been discussing is in some ways very convenient. Phrases like a not unjustifiable assumption, leaves much to be desired, would serve no good purpose, a consideration which we should do well to bear in mind, are a continuous temptation, a packet of aspirins always at one's elbow. Look back through this essay, and for certain you will find that I have again and again committed the very faults I am protesting against. By this morning's post I have received a pamphlet dealing with conditions in Germany. The author tells me that he "felt impelled" to write it. I open it at random, and here is almost the first sentence I see: "[The Allies] have an opportunity not only of achieving a radical transformation of Germany's social and political structure in such a way as to avoid a nationalistic reaction in Germany itself, but at the same time of laying the foundations of a co-operative and unified Europe." You see, he "feels impelled" to write -- feels, presumably, that he has something new to say -- and yet his words, like cavalry horses answering the bugle, group themselves automatically into the familiar dreary pattern. This invasion of one's mind by ready-made phrases (lay the foundations, achieve a radical transformation) can only be prevented if one is constantly on guard against them, and every such phrase anaesthetizes a portion of one's brain.

Golden eagles don`t mate with bald eagles, deer don`t mate with antelope, gray wolves don`t mate with red wolves. Just look at domesticated animals, at mongrel dogs, and mixed breed horses, and you`ll know the Great Mystery didn`t intend them to be that way. We weakened the species and introduced disease by mixing what should be kept seperate. Among humans, intermarriage weakens the respect people have for themselves and for their traditions. It undermines clarity of spirit and mind.

The university classroom is neither a shopping mall whose existence depends on disseminating the latest, sexiest critical approach, nor a museum, where ideas are valued because of tradition alone and where you can look but never touch. Instead, the classroom is a place of joy fueled by the quest for excellence and the productive fear generated by the awesomeness of our ignorance and our inability to transform human reason into wisdom on its own terms, when it is unhinged from a living God.

Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.

it must be said that parental decisions are difficult, and that children often do “grow out of it.” But it almost never hurts to try to help them grow out of it or to look more closely at the problem. And while children often “grow out of it,” often they do not; and as with so many problems, the longer children’s problems are ignored, the larger they become and the more painful and difficult to solve.

It is not enough that the conditions of labour are concentrated at one pole of society in the shape of capital, while at the other pole are grouped masses of men who have nothing to sell but their labour-power. Nor is it enough that they are compelled to sell themselves voluntarily. The advance of capitalist production develops a working class which by education, tradition and habit looks upon the requirements of that mode of production as self-evident natural laws. The organization of the capitalist process of production, once it is fully developed, breaks down all resistance.

There is some confusion as to what magic actually is. I think this can be cleared up if you just look at the very earliest descriptions of magic. Magic in its earliest form is often referred to as “the art”. I believe this is completely literal. I believe that magic is art and that art, whether it be writing, music, sculpture, or any other form is literally magic. Art is, like magic, the science of manipulating symbols, words, or images, to achieve changes in consciousness. The very language about magic seems to be talking as much about writing or art as it is about supernatural events. A grimmoir for example, the book of spells is simply a fancy way of saying grammar. Indeed, to cast a spell, is simply to spell, to manipulate words, to change people's consciousness. And I believe that this is why an artist or writer is the closest thing in the contemporary world that you are likely to see to a Shaman. I believe that all culture must have arisen from cult. Originally, all of the faucets of our culture, whether they be in the arts or sciences were the province of the Shaman. The fact that in present times, this magical power has degenerated to the level of cheap entertainment and manipulation, is, I think a tragedy. At the moment the people who are using Shamanism and magic to shape our culture are advertisers. Rather than try to wake people up, their Shamanism is used as an opiate to tranquilize people, to make people more manipulable. Their magic box of television, and by their magic words, their jingles can cause everyone in the country to be thinking the same words and have the same banal thoughts all at exactly the same moment. In all of magic there is an incredibly large linguistic component. The Bardic tradition of magic would place a bard as being much higher and more fearsome than a magician. A magician might curse you. That might make your hands lay funny or you might have a child born with a club foot. If a Bard were to place not a curse upon you, but a satire, then that could destroy you. If it was a clever satire, it might not just destroy you in the eyes of your associates; it would destroy you in the eyes of your family. It would destroy you in your own eyes. And if it was a finely worded and clever satire that might survive and be remembered for decades, even centuries. Then years after you were dead people still might be reading it and laughing at you and your wretchedness and your absurdity. Writers and people who had command of words were respected and feared as people who manipulated magic. In latter times I think that artists and writers have allowed themselves to be sold down the river. They have accepted the prevailing belief that art and writing are merely forms of entertainment. They’re not seen as transformative forces that can change a human being; that can change a society. They are seen as simple entertainment; things with which we can fill 20 minutes, half an hour, while we’re waiting to die. It’s not the job of the artist to give the audience what the audience wants. If the audience knew what they needed, then they wouldn’t be the audience. They would be the artists. It is the job of artists to give the audience what they need.

An important dictum of cultural psychology is that each culture develops expertise in some aspects of human existence, but no culture can be expert in all aspects. The same goes for the two ends of the political spectrum. My research3 confirms the common perception that liberals are experts in thinking about issues of victimization, equality, autonomy, and the rights of individuals, particularly those of minorities and nonconformists. Conservatives, on the other hand, are experts in thinking about loyalty to the group, respect for authority and tradition, and sacredness.4 When one side overwhelms the other, the results are likely to be ugly. A society without liberals would be harsh and oppressive to many individuals. A society without conservatives would lose many of the social structures and constraints that Durkheim showed are so valuable. Anomie would increase along with freedom. A good place to look for wisdom, therefore, is where you least expect to find it: in the minds of your opponents. You already know the ideas common on your own side. If you can take off the blinders of the myth of pure evil, you might see some good ideas for the first time.

He wondered again at the easy, graceful manner in which the Roman lyricists accepted the fact of death, as if the nothingness they faced were a tribute to the richness of the years they had enjoyed; and he marveled at the bitterness, the terror, the barely concealed hatred he found in some of the later Christian poets of the Latin tradition when they looked to that death which promised, however vaguely, a rich and ecstatic eternity of life, as if that death and promise were a mockery that soured the days of their living.

In the modern world we are in a paradoxical situation; because although in theory man knows that he can extend his attention to something and then remove it, he very often does not do so. In many areas he does not look at something and then detach from it, and look at something else. Once he has found something to interest himself in, he cannot detach himself from it efficiently, and therefore he cannot be objective. Note that, in most if not all languages, we have words like 'objectivity' which leads people to imagine that they have it, or can easily use it. That is equivalent (in reality if not in theory) to saying 'I know the word “gold”, so I am rich.

That’s where it all begins. That’s where we all get screwed big time as we grow up. They tell us to think, but they don’t really mean it. They only want us to think within the boundaries they define. The moment you start thinking for yourself—really thinking—so many things stop making any sense. And if you keep thinking, the whole world just falls apart. Nothing makes sense anymore. All rules, traditions, expectations—they all start looking so fake, so made up. You want just get rid of all this stuff and make things right. But the moment you say it, they tell you to shut up and be respectful. And eventually you understand that nobody wants you to really think for yourself. Ray N. Kuili - Awakening

All murder'd-for within the hollow crown That rounds the mortal temples of a king Keeps Death his court; and there the antic sits, Scoffing his state and grinning at his pomp; Allowing him a breath, a little scene, To monarchize, be fear'd, and kill with looks; Infusing him with self and vain conceit, As if this flesh which walls about our life Were brass impregnable; and, humour'd thus, Comes at the last, and with a little pin Bores through his castle wall, and farewell, king! Cover your heads, and mock not flesh and blood With solemn reverence; throw away respect, Tradition, form, and ceremonious duty; For you have but mistook me all this while. I live with bread like you, feel want, Taste grief, need friends: subjected thus, How can you say to me I am a king?

We teach our children to study hard, to strive to succeed but do we teach them that it's okay to fail? That life is about accepting yourself? That there is no stigma in seeking help? Our Indian culture is based on worshipping our parents. We grow up listening to words like respect, obedience and tradition. Can we not add the words communication, unconditional love and support to this list? I look at the WHO research. The highest rate of suicide in India is among the age group of 15 to 29. Do we even talk to our teens about this? That evening, I am standing in the balcony, sipping some coffee and looking at the sunset. The children have taken the dogs and gone down to play on the beach. I spot my son. He is standing on the sand, right at the edge of the ocean and is flying a blue kite. The kite goes high and then swings low till it almost seems to fall into the water and all I want to say to him is that soon he will see that life is just like flying a kite. Sometimes you have to leave it loose, sometimes you have to hold on tight, sometimes your kite will fly effortlessly, sometimes you will not be able to control it and even when you are struggling to keep it afloat and the string is cutting into your hand, don't let go. The wind will change in your favour once again, my son. Just don't let go..

There is a delightful story which tells of Eostre finding an injured bird on the ground and, in order to save its life, she transformed it into a hare. The transformation however was incomplete and, although the bird looked like a hare, it still retained the ability to lay eggs. Regardless of this slight mishap, the hare was so grateful for the goddess saving her life that on Eostre’s festival the hare would lay eggs, decorate them and leave them as a token of thanks. In Germany today, many young children still believe that their Easter eggs are laid and delivered by the Easter hare.

I have a colleague who often tells people, “Look, allowing yourself to be dependent on another person is the worst possible thing you can do to yourself. You would be better off being dependent on heroin. As long as you have a supply of it, heroin will never let you down; if it’s there, it will always make you happy. But if you expect another person to make you happy, you’ll be endlessly disappointed.” As a matter of fact, it is no accident that the most common disturbance that passive dependent people manifest beyond their relationships to others is dependency on drugs and alcohol. Theirs is the “addictive personality.” They are addicted to people, sucking on them and gobbling them up, and when people are not available to be sucked and gobbled, they often turn to the bottle or the needle or the pill as a people-substitute. In summary, dependency may appear to be love because it is a force that causes people to fiercely attach themselves to one another.

A number of months ago I read in the newspaper that there was a supreme court ruling which states that homosexuals in america have no constitutional rights against the government's invasion of their privacy. The paper states that homosexuality is traditionally condemned in america & only people who are heterosexual or married or who have families can expect those constitutional rights. There were no editorials. Nothing. Just flat cold type in the morning paper informing people of this. In most areas of the u.s.a it is possible to murder a man & when one is brought to trial, one has only to say that the victim was a queer & that he tried to touch you & the courts will set you free. When I read the newspaper article I felt something stirring in my hands; I felt a sensation like seeing oneself from miles above the earth or looking at one's reflection in a mirror through the wrong end of a telescope. Realizing that I have nothing left to lose in my actions I let my hands become weapons, my teeth become weapons, every bone & muscle & fiber & ounce of blood become weapons, & I feel prepared for the rest of my life.

An Irishman walks into a pub,” she begins and the bar went silent. “The bartender asks him, ‘What'll you have?’” Her Irish accent was spot on. “The man says, ‘Give me three pints of Guinness, please.’ The bartender brings him three pints and the man proceeds to alternately sip one, then the other, then the third until they're gone. He then orders three more. “The bartender says, ‘Sir, no need to order as many at a time. I’ll keep an eye on it and when you get low, I'll bring you a fresh one.’ The man replies, ‘You don't understand. I have two brothers, one in Australia and one in the States. We made a vow to each other that every Saturday night we'd still drink together. So right now, me brothers have three Guinness stouts too, and we're drinking together.’ “The bartender thought this a wonderful tradition and every week the man came in and ordered three beers.” January’s playing and voice became more solemn, dramatic. “But one week, he ordered only two.” The crowd oohed and ahhed. “He slowly drank them,” she continued darkly, “and then ordered two more. The bartender looked at him sadly. ‘Sir, I know your tradition, and, agh, I'd just like to say that I'm sorry for your loss.’ “The man looked on him strangely before it finally dawned on him. ‘Oh, me brothers are fine - I just quit drinking.

Privilege implies exclusion from privilege, just as advantage implies disadvantage," Celine went on. "In the same mathematically reciprocal way, profit implies loss. If you and I exchange equal goods, that is trade: neither of us profits and neither of us loses. But if we exchange unequal goods, one of us profits and the other loses. Mathematically. Certainly. Now, such mathematically unequal exchanges will always occur because some traders will be shrewder than others. But in total freedom—in anarchy—such unequal exchanges will be sporadic and irregular. A phenomenon of unpredictable periodicity, mathematically speaking. Now look about you, professor—raise your nose from your great books and survey the actual world as it is—and you will not observe such unpredictable functions. You will observe, instead, a mathematically smooth function, a steady profit accruing to one group and an equally steady loss accumulating for all others. Why is this, professor? Because the system is not free or random, any mathematician would tell you a priori. Well, then, where is the determining function, the factor that controls the other variables? You have named it yourself, or Mr. Adler has: the Great Tradition. Privilege, I prefer to call it. When A meets B in the marketplace, they do not bargain as equals. A bargains from a position of privilege; hence, he always profits and B always loses. There is no more Free Market here than there is on the other side of the Iron Curtain. The privileges, or Private Laws—the rules of the game, as promulgated by the Politburo and the General Congress of the Communist Party on that side and by the U.S. government and the Federal Reserve Board on this side—are slightly different; that's all. And it is this that is threatened by anarchists, and by the repressed anarchist in each of us," he concluded, strongly emphasizing the last clause, staring at Drake, not at the professor.

Set aside the old traditional notion of female as nurturer and male as leader; set aside, too, the new traditional notion of female as superwoman and male as oppressor. Begin with that most frightening of all things, a clean slate. And then look, every day, at the choices you are making, and when you ask yourself why you are making them, find this answer: Because they are what I want, or wish for. Because they reflect who and what I am. This is the hard work of life in the world, to acknowledge within yourself the introvert, the clown, the artist, the homebody, the goofball, the thinker. Look inside. That way lies dancing to the melodies spun out by your own heart.

I don't like categorizing stuff, but women's roles all through history have been to act as hierophant or someone who's guarded the secrets or guarded the temple. I'm a girl doing what guys usually did, the way that I look, the goals and kinds of things I want to help achieve through rock. It's more heroic stuff and heroic stuff has been traditionally male. Like Hendrix and Jim Morrison and all those people. I mean, Jim Morrison was trying to elevate the word; he was the poet in rock & roll before me. He was an academic poet. Lou Reed -- another academic poet. I'm more like down-to-earth than them guys

True, hundreds of millions may nevertheless go on believing in Islam, Christianity or Hinduism. But numbers alone don’t count for much in history. History is often shaped by small groups of forward-looking innovators rather than by the backward-looking masses. Ten thousand years ago most people were hunter-gatherers and only a few pioneers in the Middle East were farmers. Yet the future belonged to the farmers. In 1850 more than 90 per cent of humans were peasants, and in the small villages along the Ganges, the Nile and the Yangtze nobody knew anything about steam engines, railroads or telegraph lines. Yet the fate of those peasants had already been sealed in Manchester and Birmingham by the handful of engineers, politicians and financiers who spearheaded the Industrial Revolution. Steam engines, railroads and telegraphs transformed the production of food, textiles, vehicles and weapons, giving industrial powers a decisive edge over traditional agricultural societies.

it turned out that there was something terribly stressful about visual telephone interfaces that hadn't been stressful at all about voice-only interfaces. Videophone consumers seemed suddenly to realize that they'd been subject to an insidious but wholly marvelous delusion about conventional voice-only telephony. They'd never noticed it before, the delusion... ...A traditional aural-only conversation.. ...let you enter a kind of highway-hypnotic semi-attentive fugue: while conversing, you could look around the room, doodle, fine-groom, peel tiny bits of dead skin away from your cuticles, compose phone-pad haiku, stir things on the stove; you could even carry on a whole separate additional sign-language-and-exagerrated-facial-expression type of conversation with peoople right there in the room with you, all while seemingg to be right there attending closely to the voice on the phone. And yet even as you were dividing your attention between the phone call and all sorts of other idle little fuguelike activities, you were somehow never haunted by the suspicion that the person on the other end's attention might be similarly divided.

Today everybody admits that something is wrong with the world, and the critics of Christianity are the very people who feel this most. The most violent attacks on religion come from those who are most anxious to change the world, and they attack Christianity because they think that it is an obstructive force that stands in the way of a real reform of human life. There has seldom been a time in which men were more dissatisfied with life and the more conscious of the need for deliverance, and if they turn away from Christianity it is because they feel that Christianity is a servant of the established order and that it has no real power or will to change the world and to rescue man from his present difficulties. They have lost their faith in the old spiritual traditions that inspired civilization in the past, and they tend to look for a solution in some external practical remedy such as communism, or the scientific organisation of life; something definite and objective that can be applied to society as a whole.

The celebrated opening image of 'The Love Song of J. Alfred Prufrock' is another case in point: Let us go then, you and I, When the evening is spread out against the sky Like a patient etherised upon a table... How, the reader wonders, can the evening look like an anaesthetised body? Yet the point surely lies as much in the force of this bizarre image as in its meaning. We are in a modern world in which settled correspondences or traditional affinities between things have broken down. In the arbitrary flux of modern experience, the whole idea of representation - of on thing predictably standing for another - has been plunged into crisis; and this strikingly dislocated image, one which more or less ushers in 'modern' poetry with a rebellious flourish, is a symptom of this bleak condition.

The other one, the one called Borges, is the one things happen to. I walk through the streets of Buenos Aires and stop for a moment, perhaps mechanically now, to look at the arch of an entrance hall and the grillwork on the gate. I know of Borges from the mail and see his name on a list of professors or in a biographical dictionary. I like hourglasses, maps, eighteenth-century typography, the taste of coffee and the prose of Stevenson; he shares these preferences, but in a vain way that turns them into the attributes of an actor. It would be an exaggeration to say that ours is a hostile relationship. I live, let myself go on living, so that Borges may contrive his literature, and this literature justifies me. It is no effort for me to confess that he has achieved some valid pages, but those pages cannot save me, perhaps because what is good belongs to no one, not even to him, but rather to the language and to tradition. Besides I am destined to perish, definitively, and only some instant of myself can survive in him. Little by little, I am giving over everything to him, though I am quite aware of his perverse custom of falsifying and magnifying things. Spinoza knew that all things long to persist in their being; the stone eternally wants to be a stone, and the tiger a tiger. I shall remain in Borges, not in myself (if it is true that I am someone), but I recognize myself less in his books than in many others or in the laborious strumming of a guitar. Years ago I tried to free myself from him and went from the mythologies of the suburbs to the games with time and infinity, but those games belong to Borges now and I shall have to imagine other things. Thus my life is a flight and I lose everything and everything belongs to oblivion, or to him. I do not know which of us has written this page.

Confession time: I doubt I would ever have picked up one of Marjorie’s books, had I not met her in person. The reason is they’re categorized as Romances, which is where they are shelved in bookstores. Though I have no justification for avoiding it, the romance section is an area in bookstores I seldom wander into. Her novels also have traditional-looking romance book covers, which are occasionally a bit off-putting to us mighty manly men. Then again, who knows? I don’t carry many biases where good storytelling is concerned. I’m willing to find it anywhere, as too many of my friends will attest, when I try to drag them to wonderful movies that they aren’t eager to go to, simply because they fall under the chick-flick rubric. So, in any case, I’m glad I did meet Marjorie Liu in person, because it would have been a shame to miss out on the work of an author this talented due to whatever degree of cultural prejudices I might still possess. I trust you who read this won’t make the same mistake.

One of many beautiful young girls in traditional hijab came up to me to have her photo signed. Her green eyes glistened as she looked at me directly and asked, “Can you put ‘Women can be heroes, too’?” I met everyday heroines on this trip–ladies with a glow and a sparkle, a determination and a strength in the face of adversity. We did have tremendous fun in the making of Agent Carter, but the positive effect–particularly on young women–is what I hold closest to my heart. I met a girl named Nada at the convention. She said, “Most people think my name means ‘Nothing,’ but in fact it means ‘dewdrop’ and ‘honesty’ in my culture.” Whatever happens in the future for Peggy, and the show, Season One and its small impact on young girls are a drop of positivity in our world. Peggy is an honest girl following her own moral compass in the face of adversity. She makes us strive to be better than we want to be. Thank you, Marvel, for letting me step into her high heels, apply her lipstick, and fight the good fight. For all you little Peggys out there, you are not alone. Go forth and kick ass.

Re-vision--the act of looking back, of seeing with fresh eyes, of entering an old text from a new critical direction--is for women more than a chapter in cultural history: it is an act of survival. Until we can understand the assumptions in which we are drenched we cannot know ourselves. And this drive to self-knowledge, for women, is more than a search for identity: it is part of our refusal of the self-destructiveness of male-dominated society. A radical critique of literature, feminist in its impulse, would take the work first of all as a clue to how we live, how we have been living, how we have been led to imagine ourselves, how our language has trapped as well as liberated us, how the very act of naming has been till now a male prerogative, and how we can begin to see and name--and therefore live--afresh. A change in the concept of sexual identity is essential if we are not going to see the old political order reassert itself in every new revolution. We need to know the writing of the past, and know it differently than we have ever known it; not to pass on a tradition but to break its hold over us.

It is a mistake to think of the expatriate as someone who abdicates, who withdraws and humbles himself, resigned to his miseries, his outcast state. On a closer look, he turns out to be ambitious, aggressive in his disappointments, his very acrimony qualified by his belligerence. The more we are dispossessed, the more intense our appetites and illusions become. I even discern some relation between misfortune and megalomania. The man who has lost everything preserves as a last resort the hope of glory, or of literary scandal. He consents to abandon everything, except his name. [ . . . ] Let us say a man writes a novel which makes him, overnight, a celebrity. In it he recounts his sufferings. His compatriots in exile envy him: they too have suffered, perhaps more. And the man without a country becomes—or aspires to become—a novelist. The consequence: an accumulation of confusions, an inflation of horrors, of frissons that date. One cannot keep renewing Hell, whose very characteristic is monotony, or the face of exile either. Nothing in literature exasperates a reader so much as The Terrible; in life, it too is tainted with the obvious to rouse our interest. But our author persists; for the time being he buries his novel in a drawer and awaits his hour. The illusion of surprise, of a renown which eludes his grasp but on which he reckons, sustains him; he lives on unreality. Such, however, is the power of this illusion that if, for instance, he works in some factory, it is with the notion of being freed from it one day or another by a fame as sudden as it is inconceivable. * Equally tragic is the case of the poet. Walled up in his own language, he writes for his friends—for ten, for twenty persons at the most. His longing to be read is no less imperious than that of the impoverished novelist. At least he has the advantage over the latter of being able to get his verses published in the little émigré reviews which appear at the cost of almost indecent sacrifices and renunciations. Let us say such a man becomes—transforms himself—into an editor of such a review; to keep his publication alive he risks hunger, abstains from women, buries himself in a windowless room, imposes privations which confound and appall. Tuberculosis and masturbation, that is his fate. No matter how scanty the number of émigrés, they form groups, not to protect their interests but to get up subscriptions, to bleed each other white in order to publish their regrets, their cries, their echoless appeals. One cannot conceive of a more heart rending form of the gratuitous. That they are as good poets as they are bad prose writers is to be accounted for readily enough. Consider the literary production of any "minor" nation which has not been so childish as to make up a past for itself: the abundance of poetry is its most striking characteristic. Prose requires, for its development, a certain rigor, a differentiated social status, and a tradition: it is deliberate, constructed; poetry wells up: it is direct or else totally fabricated; the prerogative of cave men or aesthetes, it flourishes only on the near or far side of civilization, never at the center. Whereas prose demands a premeditated genius and a crystallized language, poetry is perfectly compatible with a barbarous genius and a formless language. To create a literature is to create a prose.

Even if we have a reliable criterion for detecting design, and even if that criterion tells us that biological systems are designed, it seems that determining a biological system to be designed is akin to shrugging our shoulders and saying God did it. The fear is that admitting design as an explanation will stifle scientific inquiry, that scientists will stop investigating difficult problems because they have a sufficient explanation already. But design is not a science stopper. Indeed, design can foster inquiry where traditional evolutionary approaches obstruct it. Consider the term "junk DNA." Implicit in this term is the view that because the genome of an organism has been cobbled together through a long, undirected evolutionary process, the genome is a patchwork of which only limited portions are essential to the organism. Thus on an evolutionary view we expect a lot of useless DNA. If, on the other hand, organisms are designed, we expect DNA, as much as possible, to exhibit function. And indeed, the most recent findings suggest that designating DNA as "junk" merely cloaks our current lack of knowledge about function. For instance, in a recent issue of the Journal of Theoretical Biology, John Bodnar describes how "non-coding DNA in eukaryotic genomes encodes a language which programs organismal growth and development." Design encourages scientists to look for function where evolution discourages it. Or consider vestigial organs that later are found to have a function after all. Evolutionary biology texts often cite the human coccyx as a "vestigial structure" that hearkens back to vertebrate ancestors with tails. Yet if one looks at a recent edition of Gray’s Anatomy, one finds that the coccyx is a crucial point of contact with muscles that attach to the pelvic floor. The phrase "vestigial structure" often merely cloaks our current lack of knowledge about function. The human appendix, formerly thought to be vestigial, is now known to be a functioning component of the immune system.

1 One went to the door of the Beloved and knocked. A voice asked: “Who is there?” He answered: “It is I.” The voice said: “There is no room here for me and thee.” The door was shut. After a year of solitude and deprivation this man returned to the door of the Beloved. He knocked. A voice from within asked: “Who is there?” The man said: “It is Thou.” The door was opened for him. 2 The minute I heard my first love story, I started looking for you, not knowing how blind that was. Lovers don’t finally meet somewhere, they’re in each other all along. 3 Love is from the infinite, and will remain until eternity. The seeker of love escapes the chains of birth and death. Tomorrow, when resurrection comes, The heart that is not in love will fail the test. 4 When your chest is free of your limiting ego, Then you will see the ageless Beloved. You can not see yourself without a mirror; Look at the Beloved, He is the brightest mirror. 5 Your love lifts my soul from the body to the sky And you lift me up out of the two worlds. I want your sun to reach my raindrops, So your heat can raise my soul upward like a cloud. 6 There is a candle in the heart of man, waiting to be kindled. In separation from the Friend, there is a cut waiting to be stitched. O, you who are ignorant of endurance and the burning fire of love– Love comes of its own free will, it can’t be learned in any school. 7 There are two kinds of intelligence: one acquired, as a child in school memorizes facts and concepts from books and from what the teacher says, collecting information from the traditional sciences as well as from the new sciences. With such intelligence you rise in the world. You get ranked ahead or behind others in regard to your competence in retaining information. You stroll with this intelligence in and out of fields of knowledge, getting always more marks on your preserving tablets. There is another kind of tablet, one already completed and preserved inside you. A spring overflowing its springbox. A freshness in the center of the chest. This other intelligence does not turn yellow or stagnate. It’s fluid, and it doesn’t move from outside to inside through conduits of plumbing-learning. This second knowing is a fountainhead from within you, moving out.

Worship, then, needs to be characterized by hospitality; it needs to be inviting. But at the same time, it should be inviting seekers into the church and its unique story and language. Worship should be an occasion of cross-cultural hospitality. Consider an analogy: when I travel to France, I hope to be made to feel welcome. However, I don't expect my French hosts to become Americans in order to make me feel at home. I don't expect them to start speaking English, ordering pizza, talking about the New York Yankees, and so on. Indeed, if I wanted that, I would have just stayed home! Instead, what I'm hoping for is to be welcomed into their unique French culture; that's why I've come to France in the first place. And I know that this will take some work on my part. I'm expecting things to be different; indeed, I'm looking for just this difference. So also, I think, with hospitable worship: seekers are looking for something our culture can't provide. Many don't want a religious version of what they can already get at the mall. And this is especially true of postmodern or Gen X seekers: they are looking for elements of transcendence and challenge that MTV could never give them. Rather than an MTVized version of the gospel, they are searching for the mysterious practices of the ancient gospel.

And, whoa!” He looked at Mr. D. “You’re the wine dude? No way!” Mr. D turned his eyes away from me and gave Nico a look of loathing. “The wine dude?” “Dionysus, right? Oh, wow! I’ve got your figurine.” “My figurine.” “In my game, Mythomagic. And a holofoil card, too! And even though you’ve only got like five hundred attack points and everybody thinks you’re the lamest god card, I totally think your powers are sweet!” “Ah.” Mr. D seemed truly perplexed, which probably saved my life. “Well, that’s…gratifying.” “Percy,” Chiron said quickly, “you and Thalia go down to the cabins. Inform the campers we’ll be playing capture the flag tomorrow evening.” “Capture the flag?” I asked. “But we don’t have enough—” “It is a tradition,” Chiron said. “A friendly match, whenever the Hunters visit.” “Yeah,” Thalia muttered. “I bet it’s real friendly.” Chiron jerked his head toward Mr. D, who was still frowning as Nico talked about how many defense points all the gods had in his game. “Run along now,” Chiron told us. “Oh, right,” Thalia said. “Come on, Percy.” She hauled me out of the Big House before Dionysus could remember that he wanted to kill me.

Mma Ramotswe had a gift for the American woman, a basket which on her return journey from Bulawayo she had bought, on impulse, from a woman sitting by the side of the road in Francistown. The woman was desperate, and Mma Ramotswe, who did not need a basket, had bought it to help her. It was a traditional Botswana basket, with a design worked into the weaving. "These little marks here are tears," she said. "The giraffe gives its tears to the women and they weave them into the basket." The American woman took the basket politely, in the proper Botswana way of receiving a gift with both hands. How rude were people who took a gift with one hand, as if snatching it from the donor; she knew better. You are very kind, Mma," she said. "But why did the giraffe give its tears?" Mma Ramotswe shrugged; she had never thought about it. "I suppose that it means that we can all give something," she said. "A giraffe has nothing else to give--only tears." Did it mean that? she wondered. And for a moment she imagined that she saw a giraffe peering down through the trees, its strange stilt-borne body among the leaves; and its moist velvet cheeks and liquid eyes; and she thought of all the beauty that there was in Africa, and of the laughter, and the love. The boy looked at the basket. "Is that true, Mma?" Mma Ramotswe smiled. "I hope so," she said.

So . . . ,” she says, following him to the chalkboard. “You got a Visiting. An actual Visiting—Natasha Grimm-Pitch was here.” Baz glances back over his shoulder. “You sound impressed, Bunce.” “I am,” Penelope says. “Your mother was a hero. She developed a spell for gnomeatic fever. And she was the youngest headmaster in Watford history.” Baz is looking at Penny like they’ve never met. “And,” Penny goes on, “she defended your father in three duels before he accepted her proposal.” “That sounds barbaric,” I say. “It was traditional,” Baz says. “It was brilliant,” Penny says. “I’ve read the minutes.” “Where?” Baz asks her. “We have them in our library at home,” she says. “My dad loves marriage rites. Any sort of family magic, actually. He and my mother are bound together in five dimensions.” “That’s lovely,” Baz says, and I’m terrified because I think he means it. “I’m going to make time stop when I propose to Micah,” she says. “The little American? With the thick glasses?” “Not so little anymore.” “Interesting.” Baz rubs his chin. “My mother hung the moon.” “She was a legend,” Penelope beams. “I thought your parents hated the Pitches,” I say. They both look at me like I’ve just stuck my hand in the soup bowl. “That’s politics,” Penelope says. “We’re talking about magic.” “Obviously,” I say. “What was I thinking.” “Obviously,” Baz says. “You weren’t.” “What’s happening right now?” I say. “What are we even doing?” Penelope folds her arms and squints at the chalkboard. “We,” she declares, “are finding out who killed Natasha Grimm-Pitch.” “The legend,” Baz says. Penelope gives him a soft look, the kind she usually saves for me. “So she can rest in peace.

A writer is someone who spends years patiently trying to discover the second being inside him, and the world that makes him who he is: when I speak of writing, what comes first to my mind is not a novel, a poem, or literary tradition, it is a person who shuts himself up in a room, sits down at a table, and alone, turns inward; amid its shadows, he builds a new world with words. This man – or this woman – may use a typewriter, profit from the ease of a computer, or write with a pen on paper, as I have done for 30 years. As he writes, he can drink tea or coffee, or smoke cigarettes. From time to time he may rise from his table to look out through the window at the children playing in the street, and, if he is lucky, at trees and a view, or he can gaze out at a black wall. He can write poems, plays, or novels, as I do. All these differences come after the crucial task of sitting down at the table and patiently turning inwards. To write is to turn this inward gaze into words, to study the world into which that person passes when he retires into himself, and to do so with patience, obstinacy, and joy. As I sit at my table, for days, months, years, slowly adding new words to the empty page, I feel as if I am creating a new world, as if I am bringing into being that other person inside me, in the same way someone might build a bridge or a dome, stone by stone. The stones we writers use are words. As we hold them in our hands, sensing the ways in which each of them is connected to the others, looking at them sometimes from afar, sometimes almost caressing them with our fingers and the tips of our pens, weighing them, moving them around, year in and year out, patiently and hopefully, we create new worlds.

The average person wastes his life. He has a great deal of energy but he wastes it. The life of an average person seems at the end utterly meaningless…without significance. When he looks back…what has he done? MIND The mind creates routine for its own safety and convenience. Tradition becomes our security. But when the mind is secure it is in decay. We all want to be famous people…and the moment we want to be something…we are no longer free. Intelligence is the capacity to perceive the essential…the what is. It is only when the mind is free from the old that it meets everything new…and in that there’s joy. To awaken this capacity in oneself and in others is real education. SOCIETY It is no measure of health to be well adjusted to a profoundly sick society. Nature is busy creating absolutely unique individuals…whereas culture has invented a single mold to which we must conform. A consistent thinker is a thoughtless person because he conforms to a pattern. He repeats phrases and thinks in a groove. What happens to your heart and your mind when you are merely imitative, naturally they wither, do they not? The great enemy of mankind is superstition and belief which is the same thing. When you separate yourself by belief tradition by nationally it breeds violence. Despots are only the spokesmen for the attitude of domination and craving for power which is in the heart of almost everyone. Until the source is cleared there will be confusion and classes…hate and wars. A man who is seeking to understand violence does not belong to any country to any religion to any political party. He is concerned with the understanding of mankind. FEAR You have religion. Yet the constant assertion of belief is an indication of fear. You can only be afraid of what you think you know. One is never afraid of the unknown…one is afraid of the known coming to an end. A man who is not afraid is not aggressive. A man who has no sense of fear of any kind is really a free and peaceful mind. You want to be loved because you do not love…but the moment you really love, it is finished. You are no longer inquiring whether someone loves you or not. MEDITATION The ability to observe without evaluating is the highest form of intelligence. In meditation you will discover the whisperings of your own prejudices…your own noises…the monkey mind. You have to be your own teacher…truth is a pathless land. The beauty of meditation is that you never know where you are…where you are going…what the end is. Down deep we all understand that it is truth that liberates…not your effort to be free. The idea of ourselves…our real selves…is your escape from the fact of what you really are. Here we are talking of something entirely different….not of self improvement…but the cessation of self. ADVICE Take a break with the past and see what happens. Release attachment to outcomes…inside you will feel good no matter what. Eventually you will find that you don’t mind what happens. That is the essence of inner freedom…it is timeless spiritual truth. If you can really understand the problem the answer will come out of it. The answer is not separate from the problem. Suffer and understand…for all of that is part of life. Understanding and detachment…this is the secret. DEATH There is hope in people…not in societies not in systems but only in you and me. The man who lives without conflict…who lives with beauty and love…is not frightened by death…because to love is to die.

Oh, by the way," Coop announces as he weaves his DeathBot ship through a barrage of space debris on his laptop screen. "In case you didn't know. It's national 'That's What She Said' Day." I give him a thumbs-up. "I like it." We're camping out in Sean's backyard tonight. It's another one of our traditions. One night, every summer, we buy a ton of junk food and energy drinks and set up Sean's six-person tent in the far corner of his yard. We've got an extension cord running from the garage so that we can rough it in style, with computers and a TV and DVD player. There's a citronella candle burning in the middle of the tent to ward off mosquitoes and to mask the thick stink of mildew. Everyone's brought sleeping bags and pillows, but we aren't planning on logging too many Zs. Sean enters the tent carrying his Xbox. "I don't think there are enough sockets for all of these." I waggle my eyebrows at Coop. "That's what she said." Coop busts up. Sean stands there, looking confused. "I don't get it." "That's what she says," Coop says, sending him and me into hysterics. Sean sighs and puts the Xbox down. "I can see this is going to be a long night." "That's what she said," me and Coop howl in chorus. "Are you guys done yet?" Coop is practically in tears. "That's what she said." "Okay. I'll just keep my mouth shut," Sean grumbles. "That's what she said." I can barely talk I'm laughing so hard. "Enough. No more. My cheeks hurt," Coop says, rubbing his face. I point at him. "That's what she said." And with that, the three of us fall over in fits. "Oh, man, now look what you made me do." Coop motions to his computer. "That was my last DeathBot ship." "That's what she said," Sean blurts out, laughing at his nonsensical joke. Coop and I stare at him, and then silmultaniously, we hit Sean in the face with our pillows.

The Loneliness of the Military Historian Confess: it's my profession that alarms you. This is why few people ask me to dinner, though Lord knows I don't go out of my way to be scary. I wear dresses of sensible cut and unalarming shades of beige, I smell of lavender and go to the hairdresser's: no prophetess mane of mine, complete with snakes, will frighten the youngsters. If I roll my eyes and mutter, if I clutch at my heart and scream in horror like a third-rate actress chewing up a mad scene, I do it in private and nobody sees but the bathroom mirror. In general I might agree with you: women should not contemplate war, should not weigh tactics impartially, or evade the word enemy, or view both sides and denounce nothing. Women should march for peace, or hand out white feathers to arouse bravery, spit themselves on bayonets to protect their babies, whose skulls will be split anyway, or,having been raped repeatedly, hang themselves with their own hair. There are the functions that inspire general comfort. That, and the knitting of socks for the troops and a sort of moral cheerleading. Also: mourning the dead. Sons,lovers and so forth. All the killed children. Instead of this, I tell what I hope will pass as truth. A blunt thing, not lovely. The truth is seldom welcome, especially at dinner, though I am good at what I do. My trade is courage and atrocities. I look at them and do not condemn. I write things down the way they happened, as near as can be remembered. I don't ask why, because it is mostly the same. Wars happen because the ones who start them think they can win. In my dreams there is glamour. The Vikings leave their fields each year for a few months of killing and plunder, much as the boys go hunting. In real life they were farmers. The come back loaded with splendour. The Arabs ride against Crusaders with scimitars that could sever silk in the air. A swift cut to the horse's neck and a hunk of armour crashes down like a tower. Fire against metal. A poet might say: romance against banality. When awake, I know better. Despite the propaganda, there are no monsters, or none that could be finally buried. Finish one off, and circumstances and the radio create another. Believe me: whole armies have prayed fervently to God all night and meant it, and been slaughtered anyway. Brutality wins frequently, and large outcomes have turned on the invention of a mechanical device, viz. radar. True, valour sometimes counts for something, as at Thermopylae. Sometimes being right - though ultimate virtue, by agreed tradition, is decided by the winner. Sometimes men throw themselves on grenades and burst like paper bags of guts to save their comrades. I can admire that. But rats and cholera have won many wars. Those, and potatoes, or the absence of them. It's no use pinning all those medals across the chests of the dead. Impressive, but I know too much. Grand exploits merely depress me. In the interests of research I have walked on many battlefields that once were liquid with pulped men's bodies and spangled with exploded shells and splayed bone. All of them have been green again by the time I got there. Each has inspired a few good quotes in its day. Sad marble angels brood like hens over the grassy nests where nothing hatches. (The angels could just as well be described as vulgar or pitiless, depending on camera angle.) The word glory figures a lot on gateways. Of course I pick a flower or two from each, and press it in the hotel Bible for a souvenir. I'm just as human as you. But it's no use asking me for a final statement. As I say, I deal in tactics. Also statistics: for every year of peace there have been four hundred years of war.

The obstinacy of antiquated institutions in perpetuating themselves resembles the stubbornness of the rancid perfume which should claim our hair, the pretensions of the spoiled fish which should persist in being eaten, the persecution of the child's garment which should insist on clothing the man, the tenderness of corpses which should return to embrace the living. "Ingrates!" says the garment, "I protected you in inclement weather. Why will you have nothing to do with me?" "I have just come from the deep sea," says the fish. "I have been a rose," says the perfume. "I have loved you," says the corpse. "I have civilized you," says the convent. To this there is but one reply: "In former days." To dream of the indefinite prolongation of defunct things, and of the government of men by embalming, to restore dogmas in a bad condition, to regild shrines, to patch up cloisters, to rebless reliquaries, to refurnish superstitions, to revictual fanaticisms, to put new handles on holy water brushes and militarism, to reconstitute monasticism and militarism, to believe in the salvation of society by the multiplication of parasites, to force the past on the present, – this seems strange. Still, there are theorists who hold such theories. These theorists, who are in other respects people of intelligence, have a very simple process; they apply to the past a glazing which they call social order, divine right, morality, family, the respect of elders, antique authority, sacred tradition, legitimacy, religion; and they go about shouting, "Look! take this, honest people." This logic was known to the ancients. The soothsayers practise it. They rubbed a black heifer over with chalk, and said, "She is white, Bos cretatus." As for us, we respect the past here and there, and we spare it, above all, provided that it consents to be dead. If it insists on being alive, we attack it, and we try to kill it. Superstitions, bigotries, affected devotion, prejudices, those forms all forms as they are, are tenacious of life; they have teeth and nails in their smoke, and they must be clasped close, body to body, and war must be made on them, and that without truce; for it is one of the fatalities of humanity to be condemned to eternal combat with phantoms. It is difficult to seize darkness by the throat, and to hurl it to the earth.

The charm of a city, now we come to it, is not unlike the charm of flowers. It partly depends on seeing time creep across it. Charm needs to be fleeting. Nothing could be less palatable than a museum-city propped up by prosthetic devices of concrete. Paris is not in danger of becoming a museum-city, thanks to the restlessness and greed of promoters. Yet their frenzy to demolish everything is less objectionable than their clumsy determination to raise housing projects that cannot function without the constant presence of an armed police force… All these banks, all these glass buildings, all these mirrored facades are the mark of a reflected image. You can no longer see what’s happening inside, you become afraid of the shadows. The city becomes abstract, reflecting only itself. People almost seem out of place in this landscape. Before the war, there were nooks and crannies everywhere. Now people are trying to eliminate shadows, straighten streets. You can’t even put up a shed without the personal authorization of the minister of culture. When I was growing up, my grandpa built a small house. Next door the youth club had some sheds, down the street the local painter stored his equipment under some stretched-out tarpaulin. Everybody added on. It was telescopic. A game. Life wasn’t so expensive — ordinary people would live and work in Paris. You’d see masons in blue overalls, painters in white ones, carpenters in corduroys. Nowadays, just look at Faubourg Sainte-Antoine — traditional craftsmen are being pushed out by advertising agencies and design galleries. Land is so expensive that only huge companies can build, and they have to build ‘huge’ in order to make it profitable. Cubes, squares, rectangles. Everything straight, everything even. Clutter has been outlawed. But a little disorder is a good thing. That’s where poetry lurks. We never needed promoters to provide us, in their generosity, with ‘leisure spaces.’ We invented our own. Today there’s no question of putting your own space together, the planning commission will shut it down. Spontaneity has been outlawed. People are afraid of life.

Her kiss is hungry, as if long deprived. As if they didn’t already spend the morning doing just exactly this, making up for the lost time they were apart. Triton’s trident, I could do this all day. Then he catches himself. No, I couldn’t. Not without wanting more. Which is why we need to stop. Instead, he entwines his hands in her hair, and she teases his lips with her tongue, trying to get him to fully open his mouth to her. He gladly complies. Her fingers sneak their way under his shirt, up his stomach, sending a trail of fire to his chest. He is about to lose his shirt altogether. Until Antonis’s voice booms from the doorway. “Extract yourself from Prince Galen, Emma,” he says. “You two are not mated. This behavior is inappropriate for any Syrena, let alone a Royal.” Emma’s eyes go round as sand dollars. He can tell she’s not sure what to think about her grandfather telling her what to do. Or maybe she’s caught off guard that he called her a Royal. Either way, like most people, Emma decides to obey. Galen does, too. They stand up side by side, not daring to be close enough to touch. They behold King Antonis in a polka-dot bathrobe, and though he’s the one who looks silly, they are the ones who look shamed. Galen feels like a fingerling again. “I apologize, Highness,” he says. It seems like all he does lately is apologize to the Poseidon king. “It was my fault.” Antonis gives him a reproving look. “I like you, young prince. But you well know the law. Do not disappoint me, Galen. My granddaughter is deserving of a proper mating ceremony.” Galen can’t meet his eyes. He’s right. I shouldn’t be flirting with temptation like this. With the Archives on their way-or possibly here already-there is a distant but small chance that he and Emma can still live within the confines of the law. That they can still live as mates under the Syrena tradition. And he almost just blew it. What if it had gone too far? Then his mating with Emma would forever be blemished by breaking the law. “It won’t happen again, Highness.” Not until we’re mated, anyway. “Um. Did you just promise not to kiss me ever again?” Emma whispers. “Can we talk about this later? The Archives are obviously here, angelfish.” She’s on the verge of a fit, he can tell. “He’s just looking out for us,” Galen says quickly. “I agree, we need to respect the law-“ At this her fit subsides as if it was never there. She smiles wide at him. He can’t decide if it’s genuine, or if it’s the kind of smile she gives him when he’ll pay for something later. “Okay, Galen.” “Galen, Emma,” Nalia calls from the dining room, saving him from making a fool of himself. “Everyone is here.” Emma gives him a look that clearly says, “We’re so not done with this conversation.” Then she turns and walks away. Galen takes a second to regain a little bit of composure-which kissing Emma tends to steal from him. Then there’s the mortification of being interrupted by-Get it together, idiot.

Let us spend one day as deliberately as Nature, and not be thrown off the track by every nutshell and mosquito's wing that falls on the rails. Let us rise early and fast, or break fast, gently and without perturbation; let company come and let company go, let the bells ring and the children cry, -- determined to make a day of it. Why should we knock under and go with the stream? Let us not be upset and overwhelmed in that terrible rapid and whirlpool called a dinner, situated in the meridian shallows. Weather this danger and you are safe, for the rest of the way is down hill. With unrelaxed nerves, with morning vigor, sail by it, looking another way, tied to the mast like Ulysses. If the engine whistles, let it whistle till it is hoarse for its pains. If the bell rings, why should we run? We will consider what kind of music they are like. Let us settle ourselves, and work and wedge our feet downward through the mud and slush of opinion, and prejudice, and tradition, and delusion, and appearance, that alluvion which covers the globe, through Paris and London, through New York and Boston and Concord, through church and state, through poetry and philosophy and religion, till we come to a hard bottom and rocks in place, which we can call reality, and say, This is, and no mistake; and then begin, having a point d'appui, below freshet and frost and fire, a place where you might found a wall or a state, or set a lamp-post safely, or perhaps a gauge, not a Nilometer, but a Realometer, that future ages might know how deep a freshet of shams and appearances had gathered from time to time. If you stand right fronting and face to face to a fact, you will see the sun glimmer on both its surfaces, as if it were a cimeter, and feel its sweet edge dividing you through the heart and marrow, and so you will happily conclude your mortal career. Be it life or death, we crave only reality. If we are really dying, let us hear the rattle in our throats and feel cold in the extremities; if we are alive, let us go about our business. Time is but the stream I go a-fishing in. I drink at it; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains. I would drink deeper; fish in the sky, whose bottom is pebbly with stars. I cannot count one. I know not the first letter of the alphabet. I have always been regretting that I was not as wise as the day I was born. The intellect is a cleaver; it discerns and rifts its way into the secret of things. I do not wish to be any more busy with my hands than is necessary. My head is hands and feet. I feel all my best faculties concentrated in it. My instinct tells me that my head is an organ for burrowing, as some creatures use their snout and fore-paws, and with it I would mine and burrow my way through these hills. I think that the richest vein is somewhere hereabouts; so by the divining rod and thin rising vapors I judge; and here I will begin to mine.

You seem disappointed that I am not more responsive to your interest in "spiritual direction". Actually, I am more than a little ambivalent about the term, particularly in the ways it is being used so loosely without any sense of knowledge of the church's traditions in these matters. If by spiritual direction you mean entering into a friendship with another person in which an awareness and responsiveness to God's Spirit in the everydayness of your life is cultivated, fine. Then why call in an awkward term like "spiritual direction"? Why not just "friend"? Spiritual direction strikes me as pretentious in these circumstances, as if there were some expertise that can be acquired more or less on its own and then dispensed on demand. The other reason for my lack of enthusiasm is my well-founded fear of professionalism in any and all matters of the Christian life. Or maybe the right label for my fear is "functionalism". The moment an aspect of Christian living (human life, for that matter) is defined as a role, it is distorted, debased - and eventually destroyed. We are brothers and sisters with one another, friends and lovers, saints and sinners. The irony here is that the rise of interest in spiritual direction almost certainly comes from the proliferation of role-defined activism in our culture. We are sick and tired of being slotted into a function and then manipulated with Scripture and prayer to do what someone has decided (often with the help of some psychological testing) that we should be doing to bring glory to some religious enterprise or other. And so when people begin to show up who are interested in us just as we are - our souls - we are ready to be paid attention to in this prayerful, listening, non-manipulative, nonfunctional way. Spiritual direction. But then it begins to develop a culture and language and hierarchy all its own. It becomes first a special interest, and then a specialization. That is what seems to be happening in the circles you are frequenting. I seriously doubt that it is a healthy (holy) line to be pursuing. Instead, why don't you look over the congregation on Sundays and pick someone who appears to be mature and congenial. Ask her or him if you can meet together every month or so - you feel the need to talk about your life in the company of someone who believes that Jesus is present and active in everything you are doing. Reassure the person that he or she doesn't have to say anything "wise". You only want them to be there for you to listen and be prayerful in the listening. After three or four such meetings, write to me what has transpired, and we'll discuss it further. I've had a number of men and women who have served me in this way over the years - none carried the title "spiritual director", although that is what they have been. Some had never heard of such a term. When I moved to Canada a few years ago and had to leave a long-term relationship of this sort, I looked around for someone whom I could be with in this way. I picked a man whom I knew to be a person of integrity and prayer, with seasoned Christian wisdom in his bones. I anticipated that he would disqualify himself. So I pre-composed my rebuttal: "All I want you to do is two things: show up and shut up. Can you do that? Meet with me every six weeks or so, and just be there - an honest, prayerful presence with no responsibility to be anything other than what you have become in your obedient lifetime." And it worked. If that is what you mean by "spiritual director," okay. But I still prefer "friend". You can see now from my comments that my gut feeling is that the most mature and reliable Christian guidance and understanding comes out of the most immediate and local of settings. The ordinary way. We have to break this cultural habit of sending out for an expert every time we feel we need some assistance. Wisdom is not a matter of expertise. The peace of the Lord, Eugene

You don’t want to do this, Miss Sheffield,” he warned. “Oh,” she said with great feeling, “I do. I really, really do.” And then, with quite the most evil grin her lips had ever formed, she drew back her mallet and smacked her ball with every ounce of every single emotion within her. It knocked into his with stunning force, sending it hurtling even farther down the hill. Farther . . . Farther . . . Right into the lake. Openmouthed with delight, Kate just stared for a moment as the pink ball sank into the lake. Then something rose up within her, some strange and primitive emotion, and before she knew what she was about, she was jumping about like a crazy woman, yelling, “Yes! Yes! I win!” “You don’t win,” Anthony snapped. “Oh, it feels like I’ve won,” she reveled. Colin and Daphne, who had come dashing down the hill, skidded to a halt before them. “Well done, Miss Sheffield!” Colin exclaimed. “I knew you were worthy of the mallet of death.” “Brilliant,” Daphne agreed. “Absolutely brilliant.” Anthony, of course, had no choice but to cross his arms and scowl mightily. Colin gave her a congenial pat on the back. “Are you certain you’re not a Bridgerton in disguise? You have truly lived up to the spirit of the game.” “I couldn’t have done it without you,” Kate said graciously. “If you hadn’t hit his ball down the hill . . .” “I had been hoping you would pick up the reins of his destruction,” Colin said. The duke finally approached, Edwina at his side. “A rather stunning conclusion to the game,” he commented. “It’s not over yet,” Daphne said. Her husband gave her a faintly amused glance. “To continue the play now seems rather anticlimactic, don’t you think?” Surprisingly, even Colin agreed. “I certainly can’t imagine anything topping it.” Kate beamed. The duke glanced up at the sky. “Furthermore, it’s starting to cloud over. I want to get Daphne in before it starts to rain. Delicate condition and all, you know.” Kate looked in surprise at Daphne, who had started to blush. She didn’t look the least bit pregnant. “Very well,” Colin said. “I move we end the game and declare Miss Sheffield the winner.” “I was two wickets behind the rest of you,” Kate demurred. “Nevertheless,” Colin said, “any true aficionado of Bridgerton Pall Mall understands that sending Anthony into the lake is far more important than actually sending one’s ball through all the wickets. Which makes you our winner, Miss Sheffield.” He looked about, then straight at Anthony. “Does anyone disagree?” No one did, although Anthony looked close to violence. “Excellent,” Colin said. “In that case, Miss Sheffield is our winner, and Anthony, you are our loser.” A strange, muffled sound burst from Kate’s mouth, half laugh and half choke. “Well, someone has to lose,” Colin said with a grin. “It’s tradition.” “It’s true,” Daphne agreed. “We’re a bloodthirsty lot, but we do like to follow tradition.

At the end of the vacation, I took a steamer alone from Wuhan back up through the Yangtze Gorges. The journey took three days. One morning, as I was leaning over the side, a gust of wind blew my hair loose and my hairpin fell into the river. A passenger with whom I had been chatting pointed to a tributary which joined the Yangtze just where we were passing, and told me a story.In 33 B.C., the emperor of China, in an attempt to appease the country's powerful northern neighbors, the Huns, decided to send a woman to marry the barbarian king. He made his selection from the portraits of the 3,000 concubines in his court, many of whom he had never seen. As she was for a barbarian, he selected the ugliest portrait, but on the day of her departure he discovered that the woman was in fact extremely beautiful. Her portrait was ugly because she had refused to bribe the court painter. The emperor ordered the artist to be executed, while the lady wept, sitting by a river, at having to leave her country to live among the barbarians. The wind carried away her hairpin and dropped it into the river as though it wanted to keep something of hers in her homeland. Later on, she killed herself. Legend had it that where her hairpin dropped, the river turned crystal clear, and became known as the Crystal River. My fellow passenger told me this was the tributary we were passing. With a grin, he declared: "Ah, bad omen! You might end up living in a foreign land and marrying a barbarian!" I smiled faintly at the traditional Chinese obsession about other races being 'barbarians," and wondered whether this lady of antiquity might not actually have been better off marrying the 'barbarian' king. She would at least be in daily contact with the grassland, the horses, and nature. With the Chinese emperor, she was living in a luxurious prison, without even a proper tree, which might enable the concubines to climb a wall and escape. I thought how we were like the frogs at the bottom of the well in the Chinese legend, who claimed that the sky was only as big as the round opening at the top of their well. I felt an intense and urgent desire to see the world. At the time I had never spoken with a foreigner, even though I was twenty-three, and had been an English language student for nearly two years. The only foreigners I had ever even set eyes on had been in Peking in 1972. A foreigner, one of the few 'friends of China," had come to my university once. It was a hot summer day and I was having a nap when a fellow student burst into our room and woke us all by shrieking: "A foreigner is here! Let's go and look at the foreigner!" Some of the others went, but I decided to stay and continue my snooze. I found the whole idea of gazing, zombie like rather ridiculous. Anyway, what was the point of staring if we were forbidden to open our mouths to him, even though he was a 'friend of China'? I had never even heard a foreigner speaking, except on one single Linguaphone record. When I started learning the language, I had borrowed the record and a phonograph, and listened to it at home in Meteorite Street. Some neighbors gathered in the courtyard, and said with their eyes wide open and their heads shaking, "What funny sounds!" They asked me to play the record over and over again.

Every generation of children instinctively nests itself in nature, no matter matter how tiny a scrap of it they can grasp. In a tale of one city child, the poet Audre Lord remembers picking tufts of grass which crept up through the paving stones in New York City and giving them as bouquets to her mother. It is a tale of two necessities. The grass must grow, no matter the concrete suppressing it. The child must find her way to the green, no matter the edifice which would crush it. "The Maori word for placenta is the same word for land, so at birth the placenta is buried, put back in the mothering earth. A Hindu baby may receive the sun-showing rite surya-darsana when, with conch shells ringing to the skies, the child is introduced to the sun. A newborn child of the Tonga people 'meets' the moon, dipped in the ocean of Kosi Bay in KwaZulu-Natal. Among some of the tribes of India, the qualities of different aspects of nature are invoked to bless the child, so he or she may have the characteristics of earth, sky and wind, of birds and animals, right down to the earthworm. Nothing is unbelonging to the child. "'My oldest memories have the flavor of earth,' wrote Frederico García Lorca. In the traditions of the Australian deserts, even from its time in the womb, the baby is catscradled in kinship with the world. Born into a sandy hollow, it is cleaned with sand and 'smoked' by fire, and everything -- insects, birds, plants, and animals -- is named to the child, who is told not only what everything is called but also the relationship between the child and each creature. Story and song weave the child into the subtle world of the Dreaming, the nested knowledge of how the child belongs. "The threads which tie the child to the land include its conception site and the significant places of the Dreaming inherited through its parents. Introduced to creatures and land features as to relations, the child is folded into the land, wrapped into country, and the stories press on the child's mind like the making of felt -- soft and often -- storytelling until the feeling of the story of the country is impressed into the landscape of the child's mind. "That the juggernaut of ants belongs to a child, belligerently following its own trail. That the twitch of an animal's tail is part of a child's own tale or storyline, once and now again. That on the papery bark of a tree may be written the songline of a child's name. That the prickles of a thornbush may have dynamic relevance to conscience. That a damp hollow by the riverbank is not an occasional place to visit but a permanent part of who you are. This is the beginning of belonging, the beginning of love. "In the art and myth of Indigenous Australia, the Ancestors seeded the country with its children, so the shimmering, pouring, circling, wheeling, spinning land is lit up with them, cartwheeling into life.... "The human heart's love for nature cannot ultimately be concreted over. Like Audre Lord's tufts of grass, will crack apart paving stones to grasp the sun. Children know they are made of the same stuff as the grass, as Walt Whitman describes nature creating the child who becomes what he sees: There was a child went forth every day And the first object he look'd upon, that object he became... The early lilacs became part of this child... And the song of the phoebe-bird... In Australia, people may talk of the child's conception site as the origin of their selfhood and their picture of themselves. As Whitman wrote of the child becoming aspects of the land, so in Northern Queensland a Kunjen elder describes the conception site as 'the home place for your image.' Land can make someone who they are, giving them fragments of themselves.

The plane banked, and he pressed his face against the cold window. The ocean tilted up to meet him, its dark surface studded with points of light that looked like constellations, fallen stars. The tourist sitting next to him asked him what they were. Nathan explained that the bright lights marked the boundaries of the ocean cemeteries. The lights that were fainter were memory buoys. They were the equivalent of tombstones on land: they marked the actual graves. While he was talking he noticed scratch-marks on the water, hundreds of white gashes, and suddenly the captain's voice, crackling over the intercom, interrupted him. The ships they could see on the right side of the aircraft were returning from a rehearsal for the service of remembrance that was held on the ocean every year. Towards the end of the week, in case they hadn't realised, a unique festival was due to take place in Moon Beach. It was known as the Day of the Dead... ...When he was young, it had been one of the days he most looked forward to. Yvonne would come and stay, and she'd always bring a fish with her, a huge fish freshly caught on the ocean, and she'd gut it on the kitchen table. Fish should be eaten, she'd said, because fish were the guardians of the soul, and she was so powerful in her belief that nobody dared to disagree. He remembered how the fish lay gaping on its bed of newspaper, the flesh dark-red and subtly ribbed where it was split in half, and Yvonne with her sleeves rolled back and her wrists dipped in blood that smelt of tin. It was a day that abounded in peculiar traditions. Pass any candy store in the city and there'd be marzipan skulls and sugar fish and little white chocolate bones for 5 cents each. Pass any bakery and you'd see cakes slathered in blue icing, cakes sprinkled with sea-salt.If you made a Day of the Dead cake at home you always hid a coin in it, and the person who found it was supposed to live forever. Once, when she was four, Georgia had swallowed the coin and almost choked. It was still one of her favourite stories about herself. In the afternoon, there'd be costume parties. You dressed up as Lazarus or Frankenstein, or you went as one of your dead relations. Or, if you couldn't think of anything else, you just wore something blue because that was the colour you went when you were buried at the bottom of the ocean. And everywhere there were bowls of candy and slices of special home-made Day of the Dead cake. Nobody's mother ever got it right. You always had to spit it out and shove it down the back of some chair. Later, when it grew dark, a fleet of ships would set sail for the ocean cemeteries, and the remembrance service would be held. Lying awake in his room, he'd imagine the boats rocking the the priest's voice pushed and pulled by the wind. And then, later still, after the boats had gone, the dead would rise from the ocean bed and walk on the water. They gathered the flowers that had been left as offerings, they blew the floating candles out. Smoke that smelt of churches poured from the wicks, drifted over the slowly heaving ocean, hid their feet. It was a night of strange occurrences. It was the night that everyone was Jesus... ...Thousands drove in for the celebrations. All Friday night the streets would be packed with people dressed head to toe in blue. Sometimes they painted their hands and faces too. Sometimes they dyed their hair. That was what you did in Moon Beach. Turned blue once a year. And then, sooner or later, you turned blue forever.