Transient World Quotes

I like the stars. It's the illusion of permanence, I think. I mean, they're always flaring up and caving in and going out. But from here, I can pretend...I can pretend that things last. I can pretend that lives last longer than moments. Gods come, and gods go. Mortals flicker and flash and fade. Worlds don't last; and stars and galaxies are transient, fleeting things that twinkle like fireflies and vanish into cold and dust. But I can pretend...

No one would have believed in the last years of the nineteenth century that this world was being watched keenly and closely by intelligences greater than man's and yet as mortal as his own; that as men busied themselves about their various concerns they were scrutinised and studied, perhaps almost as narrowly as a man with a microscope might scrutinise the transient creatures that swarm and multiply in a drop of water.

But we are alone, darling child, terribly, isolated each from the other; so fierce is the world's ridicule we cannot speak or show our tenderness; for us, death is stronger than life, it pulls like a wind through the dark, all our cries burlesqued in joyless laughter; and with the garbage of loneliness stuffed down us until our guts burst bleeding green, we go screaming round the world, dying in our rented rooms, nightmare hotels, eternal homes of the transient heart.

Meet this transient world with neither grasping nor fear, trust the unfolding of life, and you will attain true serenity.

Let us acknowledge our humble origins and the transient nature of life. By embracing our capacity for resilience and empathy, we create meaning, connect with others, and find beauty in the world. ("A handful of dust")

words, you see," he said, looking at me again, "allow us to make permanent what is essentially transient.Turn a world filled with injustice and hurt into a place that is beautiful and lyrical.

What sense would it make to classify a man as handicapped because he is in a wheelchair today, if he is expected to be walking again in a month, and competing in track meets before the year is out? Yet Americans are generally given 'class' labels on the basis of their transient location in the income stream. If most Americans do not stay in the same broad income bracket for even a decade, their repeatedly changing 'class' makes class itself a nebulous concept. Yet the intelligentsia are habituated, if not addicted, to seeing the world in class terms.

[F]or us, death is stronger than life, it pulls like a wind through the dark, all our cries burlesqued in joyless laugther; and with the garbage of liveliness stuffed down us untill our guts burst bleeding green, we go screaming round the world, dying, in our rented rooms, nightmare hotels, eternal homes of the transient heart.

Life and the world, or whatever we call that which we are and feel, is an astonishing thing. The mist of familiarity obscures from us the wonder of our being. We are struck with admiration at some of its transient modifications, but it is itself the great miracle.

Let's face it, the universe is messy. It is nonlinear, turbulent, and chaotic. It is dynamic. It spends its time in transient behavior on its way to somewhere else, not in mathematically neat equilibria. It self-organizes and evolves. It creates diversity, not uniformity. That's what makes the world interesting, that's what makes it beautiful, and that's what makes it work.

Transient and Eternal The state of the world is in flux, and every object within it is subject to change. Concepts live outside of time and, because All Things Are Number, liberate us from it.

Her world fragmented into dozens of sharp, cutting shards, shedding the salty blood and saltier tears that ringed the bitter cocktail of her despair. She was caterpillar and butterfly, both, caught in a cocoon of raw nerves and open sores; she was insanity, wrapped up in the thin, transient wrappings of a temporary lucidity; and she was afraid, because an innate desire lay in the bottom reaches of her psyche for the very poison that was killing her.

Once upon a time, in some out of the way corner of that universe which is dispersed into numberless twinkling solar systems, there was a star upon which clever beasts invented knowing. That was the most arrogant and mendacious minute of "world history," but nevertheless, it was only a minute. After nature had drawn a few breaths, the star cooled and congealed, and the clever beasts had to die. One might invent such a fable, and yet he still would not have adequately illustrated how miserable, how shadowy and transient, how aimless and arbitrary the human intellect looks within nature. There were eternities during which it did not exist. And when it is all over with the human intellect, nothing will have happened.

A philosopher is a lover of wisdom, not of knowledge, which for all its great uses ultimately suffers from the crippling effect of ephemerality. All knowledge is transient linked to the world around it and subject to change as the world changes, whereas wisdom, true wisdom is eternal immutable. To be philosophical one must love wisdom for its own sake, accept its permanent validity and yet its perpetual irrelevance. It is the fate of the wise to understand the process of history and yet never to shape it.

Every world has dogs or their equivalent, creatures that thrive on companionship, creatures that are of a high order of intelligence although not the highest and that therefore is simple enough in their wants and needs to remain innocent. The combination of their innocence and their intelligence allows them to serve as a bridge bewtween what is transient and what is eternal, between the finate and the infinate.

I write to make peace with the things I cannot control. I write to create red in a world that often appears black and white. I write to discover. I write to uncover. I write to meet my ghosts. I write to begin a dialogue. I write to imagine things differently and in imagining things differently perhaps the world will change. I write to honor beauty. I write to correspond with my friends. I write as a daily act of improvisation. I write because it creates my composure. I write against power and for democracy. I write myself out of my nightmares and into my dreams. I write in a solitude born out of community. I write to the questions that shatter my sleep. I write to the answers that keep me complacent. I write to remember. I write to forget…. I write because I believe in words. I write because I do not believe in words. I write because it is a dance with paradox. I write because you can play on the page like a child left alone in sand. I write because it belongs to the force of the moon: high tide, low tide. I write because it is the way I take long walks. I write as a bow to wilderness. I write because I believe it can create a path in darkness…. write as ritual. I write because I am not employable. I write out of my inconsistencies. I write because then I do not have to speak. I write with the colors of memory. I write as a witness to what I have seen. I write as a witness to what I imagine…. I write because it is dangerous, a bloody risk, like love, to form the words, to say the words, to touch the source, to be touched, to reveal how vulnerable we are, how transient we are. I write as though I am whispering in the ear of the one I love.

All knowledge is transient, linked to the world around it and subject to change as the world changes.

I think it is wrong to expect certainties in this world, where all else but God that is Truth is an uncertainty. All that appears and happens about and around us is uncertain, transient. But there is a Supreme Being hidden therein as a Certainty, and one would be blessed if one could catch a glimpse of that Certainty and hitch one's waggon to it. The quest for that Truth is the summum bonum of life.

Meet this transient world with neither grasping nor fear, trust the unfolding of life, and you will attain true serenity.

I like the stars. It's the illusion of permanence, I think. I mean, the're always flaring up and caving in and going out. But from here, I can pretend... I can pretend that things last. I can pretend that lives last longer than moments. Gods come, and Gods go. Mortals flicker and flash and fade. Worlds don't last, and stars and galaxies are transient, fleeting things that twinkle like fireflies and vanish into cold and dust. But I can pretend.

Never during its pilgrimage is the human spirit completely adrift and alone. From start to finish its nucleus is the Atman, the god-within... underlying its whirlpool of transient feelings, emotions, and delusions is the self-luminous, abiding point of the transpersonal god. As the sun lights the world even when cloud-covered, “the Immutable is never seen but is the Witness; it is never heard but is the Hearer; it is never thought but is the Thinker; it is never known but is the Knower. There is no other witness but This, no other knower but This." from the Upanishad

My belief is that happiness is necessarily transient. The natural state of a reflective man is one of depression. The world is a botch. Women can make men perfectly happy, but they seldom know how to do it. They make too much effort: they overlook the powerful effect of simple amiability. Women are also the cause of the worst kind of unhappiness.

This is the only truth in the world that was necessary yesterday, is necessary today, and will continue to be necessary tomorrow: be conscious of now.

I know change is possible, I know there is an alternative, because I live a completely different life to the one I was born with. I also know that the solution is not fame or money or any transient adornment of the individual. The only Revolution that can really change the world is the one in your own consciousness, and mine has already begun.

Be ahead of all parting, as if it had already happened, like winter, which even now is passing. For beneath the winter is a winter so endless that to survive it at all is a triumph of the heart. Be forever dead in Eurydice, and climb back singing. Climb praising as you return to connection. Here among the disappearing, in the realm of the transient, be a ringing glass that shatters as it rings. Be. And, at the same time, know what it is not to be. The emptiness inside you allows you to vibrate in full resonance with your world. Use it for once. To all that has run its course, and to the vast unsayable numbers of beings abounding in Nature, add yourself gladly, and cancel the cost.

she understood as never before that home wasn’t a place but rather a place in the heart. In this troubled world, everything was transient except what we could carry with us in our minds and hearts. Every home ceased to be a home sooner or later, but not with its demolition. It survived destruction as long as just one person who had loved it still lived. Home was the story of what happened there, not the story of where it happened.

All mathematicians live in two different worlds. They live in a crystalline world of perfect platonic forms. An ice palace. But they also live in the common world where things are transient, ambiguous, subject to vicissitudes. Mathematicians go backward and forward from one world to another. They’re adults in the crystalline world, infants in the real one.

We get only transient and partial glimpses of the beauty of the world. Standing at the right angle, we are dazzled by the colors of the rainbow in colorless ice. From the right point of view, every storm and every drop in it is a rainbow.

There must be transients in the bird world too, rumple-feathered outcasts that naturally seek out each other’s company in inferior and dying trees.

I like the stars. It’s the illusion of permanence, I think. I mean, they’re always flaring up and caving in and going out. But from here, I can pretend… I can pretend that things last. I can pretend that lives last longer than moments. Gods come, and Gods go. Mortals flicker and flash and fade. Worlds don’t last; and stars and galaxies are transient, fleeting things that twinkle like fireflies and vanish into cold and dust. But I can pretend.

How we need more “homemakers” so that all who live in this transient, contemporary world might have a place to belong, to feel loved and valued, to serve and be served, to give and receive and celebrate all that is good. So

Prying out a stump reminded him of how deeply a tree clung to the ground, how tenacious a hold it had on a place. Though he was not a sentimental man - he did not cry when his children died, he simply dug the graves and buried them - James was silent each time he killed a tree, thinking of its time spent in that spot. He never did this with the animals he hunted - they were food, and transient, passing through this world and out again, as people did. But trees felt permanent - until you had to cut them down.

The only road to freedom is self-education in art. Art is not a luxury for any advanced civilization; it is a necessity, without which creative intelligence will wither and die. Even in economically troubled times, support for the arts should be a national imperative. Dance, for example, requires funding not only to secure safe, roomy rehearsal space but to preserve the indispensible continuity of the teacher-student link. American culture has become unbalanced by its obsession with the blood sport of politics, a voracious vortex consuming everything in its path. History shows that, for both individuals and nations, political power is transient. America's true legacy is its ideal of liberty, which has inspired insurgencies around the world. Politicians and partisans of both the Right and the Left must recognize that art too is a voice of liberty, requiring nurture without intrusion. Art unites the spiritual and material realms. In an age of alluring, magical machines, the society that forgets art risks losing its soul.

I feel to that the gap between my new life in New York and the situation at home in Africa is stretching into a gulf, as Zimbabwe spirals downwards into a violent dictatorship. My head bulges with the effort to contain both worlds. When I am back in New York, Africa immediately seems fantastical – a wildly plumaged bird, as exotic as it is unlikely. Most of us struggle in life to maintain the illusion of control, but in Africa that illusion is almost impossible to maintain. I always have the sense there that there is no equilibrium, that everything perpetually teeters on the brink of some dramatic change, that society constantly stands poised for some spasm, some tsunami in which you can do nothing but hope to bob up to the surface and not be sucked out into a dark and hungry sea. The origin of my permanent sense of unease, my general foreboding, is probably the fact that I have lived through just such change, such a sudden and violent upending of value systems. In my part of Africa, death is never far away. With more Zimbabweans dying in their early thirties now, mortality has a seat at every table. The urgent, tugging winds themselves seem to whisper the message, memento mori, you too shall die. In Africa, you do not view death from the auditorium of life, as a spectator, but from the edge of the stage, waiting only for your cue. You feel perishable, temporary, transient. You feel mortal. Maybe that is why you seem to live more vividly in Africa. The drama of life there is amplified by its constant proximity to death. That’s what infuses it with tension. It is the essence of its tragedy too. People love harder there. Love is the way that life forgets that it is terminal. Love is life’s alibi in the face of death. For me, the illusion of control is much easier to maintain in England or America. In this temperate world, I feel more secure, as if change will only happen incrementally, in manageable, finely calibrated, bite-sized portions. There is a sense of continuity threaded through it all: the anchor of history, the tangible presence of antiquity, of buildings, of institutions. You live in the expectation of reaching old age. At least you used to. But on Tuesday, September 11, 2001, those two states of mind converge. Suddenly it feels like I am back in Africa, where things can be taken away from you at random, in a single violent stroke, as quick as the whip of a snake’s head. Where tumult is raised with an abruptness that is as breathtaking as the violence itself.

Old Castro remembered bits of hideous legend that paled the speculations of theosophists and made man and the world seem recent and transient indeed.

No, not conquer, that is too foolish a world. Any man who scales a mountain is still but a man, a transient speck compared to the immensity and permanence of a mountain .

Theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents.

The world is a transient place, not a place of stay" Imam Ali (AS)

Festivals and fasts are unhinged, traveling backward at a rate of ten days per year, attached to no season. Even Laylat ul Qadr, the holiest night in Ramadan, drifts--its precise date is unknown. The iconclasm laid down by Muhammed was absolute: you must resist attachment not only to painted images, but to natural ones. Ramadan, Muharram, the Eids; you associate no religious event with the tang of snow in the air, or spring thaw, or the advent of summer. God permeates these things--as the saying goes, Allah is beautiful, and He loves beauty--but they are transient. Forced to concentrate on the eternal, you begin to see, or think you see, the bones and sinews of the world beneath its seasonal flesh. The sun and moon become formidable clockwork. They are transient also, but hint at the dark planes that stretch beyond the earth in every direction, full of stars and dust, toward a retreating, incomprehensible edge

Surprisingly he wasn't overwhelmed... He wasn't part of this strange world. He as a visitor, transient, and knew he could return to the safety of his home. This made him feel braver, intrepid.

What we had between us was nothing as simple as longing or sexual desire. It was a hunger for beauty and meaning, and a willingness to search in the world and in ourselves to find it. We had a sense of permanence and the fear of oblivion. We knew, of course, that everything was transient and nothing could last- and yet it didn't stop us from wishing for something eternally beautiful

You could expect many things of God at night when the campfire burned before the tents. You could look through and beyond the veils of scarlet and see shadows of the world as God first made it and hear the voices of the beasts He put there. It was a world as old as Time, but as new as Creation's hour had left it. In a sense it was formless. When the low stars shone over it and the moon clothed it in silver fog, it was the way the firmament must have been when the waters had gone and the night of the Fifth Day had fallen on creatures still bewildered by the wonder of their being. It was an empty world because no man had yet joined sticks to make a house or scratched the earth to make a road or embedded the transient symbols of his artifice in the clean horizon. But it was not a sterile world. It held the genesis of life and lay deep and anticipant under the sky.

No one would have believed in the last years of the nineteenth century that this world was being watched keenly and closely by intelligences greater than man’s and yet as mortal as his own; that as men busied themselves about their various concerns they were scrutinised and studied, perhaps almost as narrowly as a man with a microscope might scrutinise the transient creatures that swarm and multiply in a drop of water. With infinite complacency men went to and fro over this globe about their little affairs, serene in their assurance of their empire over matter. It is possible that the infusoria under the microscope do the same. No one gave a thought to the older worlds of space as sources of human danger, or thought of them only to dismiss the idea of life upon them as impossible or improbable. It is curious to recall some of the mental habits of those departed days. At most terrestrial men fancied there might be other men upon Mars, perhaps inferior to themselves and ready to welcome a missionary enterprise. Yet across the gulf of space, minds that are to our minds as ours are to those of the beasts that perish, intellects vast and cool and unsympathetic, regarded this earth with envious eyes, and slowly and surely drew their plans against us. And early in the twentieth century came the great disillusionment

Pray.” “For what?” I asked. “That our house will never be broken into again?” “No. What happens to things is not important. Pray that your heart will be able to endure whatever happens to you in the future—your heart must continue to believe that the events in this world are not the be-all and end-all but simply transient unimportant variables. Beyond the everyday ins and outs of our lives, there is a greater purpose—a reason. Perhaps we don’t yet see or understand the reason—maybe our human minds are incapable of understanding fully—yet it all leads us to something greater nonetheless.

Shakespeare is above all writers, at least above all modern writers, the poet of nature; the poet that holds up to his readers a faithful mirrour of manners and of life. His characters are not modified by the customs of particular places, unpractised by the rest of the world; by the peculiarities of studies or professions, which can operate but upon small numbers; or by the accidents of transient fashions or temporary opinions: they are the genuine progeny of common humanity, such as the world will always supply, and observation will always find. His persons act and speak by the influence of those general passions and principles by which all minds are agitated, and the whole system of life is continued in motion. In the writings of other poets a character is too often an individual; in those of Shakespeare it is commonly a species.

To be detached from the world, (in the sense that Buddhist and Taoists and Hindus often talk about detachment), does not mean to be non-participative. By that I don't mean that you just go through doing everything mechanically and have your thoughts elsewhere. I mean a complete participation, but still detached. And the difference between the two attitudes is this.. On the one hand, there is a way of being so anxious about physical pleasure, so afraid that you won't make it, that you grab it too hard..that you just have to have that thing, and if you do that, you destroy it completely.. and therefore after every attempt to get it, you feel disappointed, you feel empty, you feel something was lost..and so you want it again, you have to keep repeating, repeating, repeating, repeating..because you never really got that. And it is this that's the hang up, this is what is meant by attachment to this world... But on the other hand, pleasure in its fullness cannot be experienced, when one is grasping it.. I knew a little girl to whom someone gave a bunny rabbit. She was so delighted with the bunny rabbit and so afraid of losing it, that taking it home in the car, she squeezed it to death with love. And lots of parents do that to their children. And lots of spouses do it to each other. They hold on too hard, and so take the life out of this transient, beautifully fragile thing that life is. To have it, to have life, and to have its pleasure, you must at the same time let go of it.

He knew how she felt. It was the way he felt himself, sometimes, if he woke in the small hours, at three a.m., a time when the world seemed empty and stripped of comforting illusion. A time when you knew you were a mote, transient and fragile in a vast universe, a candle flame in an empty hall.

Life in all its resiliency, beauty and strength is sometimes eclipsed by its unquestionable transient frailty. Today we are alive…tomorrow is not promised. And it seems, the evil that lurks in the shadows, this side of heaven, often has its say. But let it never be that we allow evil, which basks in our fear, to hinder our ability to live vibrantly unafraid of what tomorrow might bring. The only way to defeat the inevitable darkness that touches this world is to live and love brilliantly bright with purpose. To not do so, is to diminish the very memory and glow of all the beautiful lights that have gone out before us.

By the time Bibi reached her bedroom, she understood as never before that home wasn’t a place but rather a place in the heart. In this troubled world, everything was transient except what we could carry with us in our minds and hearts. Every home ceased to be a home sooner or later, but not with its demolition. It survived destruction as long as just one person who had loved it still lived. Home was the story of what happened there, not the story of where it happened.

Everyone is searching for something. Some people pursue security, others pleasure or power. Yet others look for dreams, or they know not what. There are, however, those who know what they seek but cannot find it in the natural world. For these searchers many clues have been laid out by those who have gone before. The traces are everywhere, although only those with eyes to see or ears to hear perceive them. When the significance of these signs is seriously acted upon, Providence opens a door out of the natural into the supernatural to reveal a ladder from the transient to the Eternal. He who dares the ascent enters the Way of Kabbalah.

It cracks my heart wide open to think of all of us out there, wandering the world, so deeply hungry to be known. Defying our own disbelief in search of rest and respite. It is the most beautiful thing, this universal human longing. We have not given up on the idea that we might one day taste it, at least some sense of it. However brief. However transient. However impossible to hold. It might be out there, so we keep seeking. This, to me, is tremendously, tenderly, beautiful.

Is this feeling permanent?” “Is it transient?” “Is it solid?” “Is it fluid?” “Is it fixed?” “Is it dynamic?” “Is it finite or infinite?” You can also ask: “Is this feeling me?” “Is it not me?” “Is it an obstacle?” “Is it a portal?” Or you can touch the feeling, completely free of storyline, and say, “When experienced directly, this very feeling is basic goodness,” or “Basic goodness is found right here.” In other words, you don’t have to wait until the feeling is gone to find basic goodness.

The earth itself was unchangeable, the endless tracts of sand and water and pavement. It was the people, the perturbable madmen who roamed its surface, who viewed the world as transient and broken. Everett wished the earth could somehow reach up and still them, the crazy people, and invest them with its silence and permanence and depth.

As it is not a settled question, you must clear your mind of the fancy with which we all begin as children, that the institutions under which we live, including our legal ways of distributing income and allowing people to own things, are natural, like the weather. They are not. Because they exist everywhere in our little world, we take it for granted that they have always existed and must always exist, and that they are self-acting. That is a dangerous mistake. They are in fact transient makeshifts; and many of them would not be obeyed, even by well-meaning people, if there were not a policeman within call and a prison within reach. They are being changed continually by Parliament, because we are never satisfied with them.... At the elections some candidates get votes by promising to make new laws or to get rid of old ones, and others by promising to keep things just as they are. This is impossible. Things will not stay as they are. Changes that nobody ever believed possible take place in a few generations. Children nowadays think that spending nine years in school, oldage and widows’ pensions, votes for women, and short-skirted ladies in Parliament or pleading in barristers’ wigs in the courts are part of the order of Nature, and always were and ever shall be; but their great-grandmothers would have set down anyone who told them that such things were coming as mad, and anyone who wanted them to come as wicked.

In this troubled world, everything was transient except what we could carry with us in our minds and hearts.

Nothing is more transient in our world, less stable and solid, than that form of success which brings fame; nothing comes swifter and more readily than oblivion.

Every subatomic interaction consists of the annihilation of the original particles and the creation of new subatomic particles. The subatomic world is a continual dance of creation and annihilation, of mass changing into energy and energy changing to mass. Transient forms sparkle in and out of existence, creating a never-ending, forever newly created reality.

Beyond this sense, however, of swift transient passage, was the worse, the frightful conviction, of perhaps being in reality no more than Natalie Waite, college girl, daughter to Arnold, and unable to brush away the solidity of this world but forced to deal with it as actual and dreary. Yet then--why, if this were true, the sudden sharp sympathetic picture of the white walls and the nurse coming closer? Why the graphically remembered room with the iron bedstead, the sure knowledge of the moment to slip the poison into the cup, the remembered pain? Why, above all, the constant unusual shock of the sound of her own name said aloud?

Rachel was looking into the mirror at an angle of 45°, and so had a view of the face turned toward the room and the face on the other side, reflected in the mirror; here were time and reverse-time, co-existing, cancelling one another exactly out. Were there many such reference points, scattered through the world, perhaps only at nodes like this room which housed a transient population of the imperfect, the dissatisfied [...]

The vast universal suffering feel as thine: Thou must bear the sorrow that thou claimst to heal; The day-bringer must walk in darkest night. He who would save the world must share its pain. If he knows not grief, how shall he find grief’s cure? If far he walks above mortality’s head, How shall the mortal reach that too high path? If one of theirs they see scale heaven’s peaks, Men then can hope to learn that titan climb. God must be born on earth and be as man That man being human may grow even as God. He who would save the world must be one with the world, All suffering things contain in his heart’s space And bear the grief and joy of all that lives. His soul must be wider than the universe And feel eternity as its very stuff, Rejecting the moment’s personality Know itself older than the birth of Time, Creation an incident in its consciousness, Arcturus and Belphegor grains of fire Circling in a corner of its boundless self, The world’s destruction a small transient storm In the calm infinity it has become. If thou wouldst a little loosen the vast chain, Draw back from the world that the Idea has made, Thy mind’s selection from the Infinite, Thy senses’ gloss on the Infinitesimal’s dance, Then shalt thou know how the great bondage came. Banish all thought from thee and be God’s void.

It was Friday, so the farmers' market was in full autumnal swing, a sea of potted chrysanthemums and bushel after bushel of apples, pears, Fauvist gourds, and pumpkins with erotically fanciful stems. On one table stood galvanized buckets of the year's final roses; on another, skeins of yarn in muted, soulful purples and reds. Walter loved this part of the season- and not just because it was the time of year his restaurant flourished, when people felt the first yearnings to sit by a fire, to eat stew and bread pudding and meatloaf, drink cider and toddies and cocoa. He loved the season's transient intensity, its gaudy colors and tempestuous skies.

Sometimes, even when I'm standing on a remarkable slice of terra firma, I'm besotted with wanderlust, my heart thumping for the next unknown place and my mind wondering what's next. But right now, in this rain forest, floating in crystal waters after a walk on ancient, sacred soil with my flesh and blood, I want to be nowhere else. Nowhere. This, right now, is home. I can hear God through the rustling of the prehistoric fan shaped leaves, the scurry of alien insects on the bark, the familiar laughter of my children slipping on stones in the water. Everything here is unfamiliar, but it's familiar. We are transient, vagabonds, and yet we're tethered.

the story of Issa, the eighteenth-century Haiku poet from Japan. Through a succession of sad events, his wife and all his five children died. Grieving each time, he went to the Zen Master and received the same consolation: “Remember the world is dew.” Dew is transient and ephemeral. The sun rises and the dew is gone. So too is suffering and death in this world of illusion, so the mistake is to become too engaged. Remember the world is dew. Be more detached, and transcend the engagement of mourning that prolongs the grief. After one of his children died, Issa went home unconsoled, and wrote one of his most famous poems. Translated into English it reads,      The world is dew.      The world is dew.      And yet.      And yet.

It is part of the nature of a strong erotic passion—as distinct from a transient fit of appetite—that makes more towering promises than any other emotion. No doubt all our desires makes promises, but not so impressively. To be in love involves the almost irresistible conviction that one will go on being in love until one dies, and that possession of the beloved will confer, not merely frequent ecstasies, but settled, fruitful, deep-rooted, lifelong happiness. Hence all seems to be at stake. If we miss this chance we shall have lived in vain. At the very thought of such a doom we sink into fathomless depths of self-pity. Unfortunately these promises are found often to be quite untrue. Every experienced adult knows this to be so as regards all erotic passions (except the one he himself is feeling at the moment). We discount the world-without-end pretensions of our friends’ amours easily enough. We know that such things sometimes last—and sometimes don’t. And when they do last, this is not because they promised at the outset to do so. When two people achieve lasting happiness, this is not solely because they are great lovers but because they are also—I must put it crudely—good people; controlled, loyal, fair-minded, mutually adaptable people. If we establish a “right to (sexual) happiness” which supersedes all the ordinary rules of behavior, we do so not because of what our passion shows itself to be in experience but because of what it professes to be while we are in the grip of it.

Look about and contemplate life! 1 Everything is transient and nothing endures. There is birth and death, growth and decay; there is combination and separation. 2 The glory of the world is like a flower: it stands in full bloom in the morning and fades in the heat of the day. 3 Wherever you look, there is a rushing and a struggling, and an eager pursuit of pleasure. There is a panic flight from pain and death, and hot are the flames of burning desires. The world is vanity fair, full of changes and transformations.

It's our version of "me" that causes us the most stress and heartache. Which is why it comes as a relief to discover that this version is as transient as a cloud in the sky. Focus on the cloud and the result is uncertain. Focus on the sky and we discover clarity.

This fear of dying would haunt me for the next forty years. It was an anguish that drove me to travel the world studying religions, magic, esotericism, alchemy, and the Kabbalah. It drove me to frequent initiatory groups, to meditate in the style of numerous schools, to seek out teachers, and in short wherever I went to search without limits for something that might console me in light of my transient existence. If I did not conquer death how could I live, create, love, prosper? I felt separated not only from the world but also from life. Those who thought they knew me only knew the makeup on a corpse. During those excruciating years, all the works I accomplished, as well as all my love affairs, were anesthetics to help me bear the anguish that gnawed at my soul. But in the depths of my being, in a hazy kind of way, I knew that this state of permanent agony was a disease that I had to cure by becoming my own therapist. At its heart, this was not about finding a magic potion to keep me from dying, but above all about learning to die with happiness.

The Liars believe in no afterlife, no God. We see the universe as it is, Father Damien, and these naked truths are cruel ones. We who believe in life, and treasure it, will die. Afterward there will be nothing, eternal emptiness, blackness, nonexistence. In our living there has been no purpose, no poetry, no meaning. Nor do our deaths possess these qualities. When we are gone, the universe will not long remember us, and shortly it will be as if we had never lived at all. Our worlds and our universe will not long outlive us. Ultimately entropy will consume all, and our puny efforts cannot stay that awful end. It will be gone. It has never been. It has never mattered. The universe itself is doomed, transient, uncaring. [...] The truths, the great truths - and most of the lesser ones as well - they are unbearable for most men. We find our shield in faith. Your faith, my faith, any faith. It doesn't matter, as long as we believe, really and truly believe, in whatever lie we cling to. [...] We know truth for the cruel instrument it is. Beauty is infinitely preferable to truth. We invent beauty. Faiths, political movements, high ideals, belief in love and fellowship. All of them are lies. [...] Our lies are not perfect, of course. The truths are too big. But perhaps someday we will find one great lie that all humanity can use. Until then, a thousand small lies will do. (from Way of Cross and Dragon)

Introductory paragraph incorporating the thesis: After a challenging childhood marked by adversity, Adam Parrish has become a successful freshman at Harvard University. In the past, he had spent his time doubting himself, fearing he would become like his father, obsessing that others could see his trailer-park roots, and idealizing wealth, but now he has built a new future where no one has to know where he's come from. Before becoming a self-actualized young man at Harvard, Adam had been deeply fascinated by the concept of the ley lines and also supernaturally entangled with one of the uncanny forests located along one, but he has now focused on the real world, using only the ghost of magic to fleece other students with parlor trick tarot card readings. He hasn't felt like himself for months, but he is going to be just fine. Followed by three paragraphs with information that supports the thesis. First: Adam understands that suffering is often transient, even when it feels permanent. This too shall pass, etc. Although college seems like a lifetime, it is only four years. Four years is only a lifetime if one is a guinea pig. Second paragraph, building on the first point: Magic has not always been good for Adam. During high school, he frequently immersed himself in it as a form of avoidance. Deep down, he fears that he is prone to it as his father is prone to abuse, and that it will eventually make him unsuitable for society. By depriving himself of magic, he forces himself to become someone valuable to the unmagic world, i.e. the Crying Club. Third paragraph, with the most persuasive point: Harvard is a place Ronan Lynch cannot be, because he cannot survive there, either physically or socially. Without such hard barriers, Adam will surely continue to return to Ronan Lynch again and again, and thus fall back in with bad habits. He will never achieve the life of financial security and recognition he planned. Thesis restated, bringing together all the information to prove it: Although life is unbearable now, and Adam Parrish seems to have lost everything important to him in the present by pursuing the things important to him in the past, he will be fine. Concluding paragraph describing what the reader just learned and why it is important for them to have learned it: He will be fine. He will be fine. He will be fine. He will be fine.

What happens to things is not important. Pray that your heart will be able to endure whatever happens to you in the future—your heart must continue to believe that the events in this world are not the be-all and end-all but simply transient unimportant variables. Beyond the everyday ins and outs of our lives, there is a greater purpose—a reason.

Vision" I love all things that pass: their briefness is Music that fades on transient silences. Winds, birds, and glittering leaves that flare and fall— They fling delight across the world; they call To rhythmic-flashing limbs that rove and race… A moment in the dawn for Youth’s lit face; A moment’s passion, closing on the cry— ‘O Beauty, born of lovely things that die!

NO ONE would have believed in the last years of the nineteenth century that this world was being watched keenly and closely by intelligences greater than man’s and yet as mortal as his own; that as men busied themselves about their various concerns they were scrutnised and studied, perhaps almost as narrowly as a man with a microscope might scrutinise the transient creatures that swarm and multiply in a drop of water. With infinite complacency men went to and fro over this globe about their little affairs, serene in their assurance of their empire over matter. It is possible that the infusoria under the microscope do the same. No one gave a thought to the older worlds of space as sources of human danger, or thought of them only to dismiss the idea of life upon them as impossible or improbable.

Let the doctors of all the schools condemn me," White Logic whispers as I ride along. "What of it? I am truth. You know it. You cannot combat me. They say I make for death. What of it? It is truth. Life lies in order to live. Life is a perpetual lie-telling process. Life is a mad dance in the domain of flux, wherein appearances in mighty tides ebb and flow, chained to the wheels of moons beyond our ken. Appearances are ghosts. Life is ghost land, where appearances change, transfuse, permeate each the other and all the others, that are, that are not, that always flicker, fade, and pass, only to come again as new appearances, as other appearances. You are such an appearance, composed of countless appearances out of the past. All an appearance can know is mirage. You know mirages of desire. These very mirages are the unthinkable and incalculable congeries of appearances that crowd in upon you and form you out of the past, and that sweep you on into dissemination into other unthinkable and incalculable congeries of appearances to people the ghost land of the future. Life is apparitional, and passes. You are an apparition. Through all the apparitions that preceded you and that compose the parts of you, you rose gibbering from the evolutionary mire, and gibbering you will pass on, interfusing, permeating the procession of apparitions that will succeed you." And of course it is all unanswerable, and as I ride along through the evening shadows I sneer at that Great Fetish which Comte called the world. And I remember what another pessimist of sentiency has uttered: "Transient are all. They, being born, must die, and, being dead, are glad to be at rest.

come to realise that thoughts come and go of their own accord; that you are not your thoughts. You can watch as they appear in your mind, seemingly from thin air, and watch again as they disappear, like a soap bubble bursting. You come to the profound understanding that thoughts and feelings (including negative ones) are transient. They come and they go, and ultimately, you have a choice about whether to act on them or not.

Whenever I’m at my darkest, I remember that there is goodness in the world. That there is pain and hardship and foolishness and misery, but that is what it is to be human. Now, whenever I get down, I remember that my life will pass in an instant, and I remember the value of the sacred, transient miracle of the heart beating in my chest, each moment impossibly precious, and that today, maybe today, Ponchik will pay me back my $600.

For your sake poets sequester themselves, gather images to churn the mind, journey forth, ripening with metaphor, and all their lives they are so alone... And painters paint their pictures only that the world, so transient as you made it, can be given back to you, to last forever. All becomes eternal. See: In the Mona Lisa some woman has long since ripened like wine, and the enduring feminine is held there through all the ages. Those who create are like you. They long for the eternal. They say, Stone, be forever! And that means: be yours. And lovers also gather your inheritance. They are the poets of one brief hour. They kiss an expressionless mouth into a smile as if creating it anew, more beautiful. Awakening desire, they make a place where pain can enter; that’s how growing happens. They bring suffering along with their laughter, and longings that had slept and now awaken to weep in a stranger’s arms.

Life is a funny thing. We claim it to be our own; but the truth is, it's not. It belongs to something much bigger. We, like everything else, are transient. This life is temporary and everything about us is temporary. What we call our life is nothing more than borrowed energy from something much bigger--nature, the universe, God--whatever floats your boat. And one day, when we pass, we will give that energy back to the world we borrowed it from in the first place.

Finally we touch that Great Fact, which Goethe incorporated into his final words: the 'ever-womanly.' It is a sin against Goethe to say that here he means the female sex. He refers to that profundity signifying the human soul as related to the mystery of the world; that which deeply yearns as the eternal in man, the ever-womanly which draws the soul to the eternally immortal, the eternal wisdom, and which gives itself to the 'eternal masculine.' The ever-womanly draws us towards the ever-masculine. It has nothing to do with something feminine in the ordinary sense. Therefore can we truly seek this ever-womanly in man and woman: the ever-womanly which aspires to the union with the ever-manly in the cosmos, to become one with the Divine-Spiritual that inter-penetrates and permeates the world towards which Faust strives. This mystery of man of all ages pursued by Faust from the beginning, this secret to which Spiritual Science is to lead us in a modern sense, is expressed by Goethe paradigmatically and monumentally in those five words at the conclusion of the second part of Faust represented as a mystic Spirit Choir; that everything physical surrounding us in the sense world is Maya, illusion; a symbol only of the spiritual. But this spiritual we can perceive if we penetrate that which covers it like a veil. And in it we see attained what on earth was impossible of attainment. We see that, which for ordinary intellect is indescribable, transformed into action as soon as the human spirit unites with the spiritual world. 'The ineffable wrought in love.' And we see the significance of the moment when the soul becomes united with the eternal masculine of the cosmic world. That is the great secret expressed by Goethe in the words: 'All of mere transient date As symbol showeth; Here the inadequate To fullness groweth; Here the ineffable Wrought is in love; The ever-womanly Draws us above ...

three levels of possession, all of which have their own “cures.” The first level is an infestation. It’s the lowest level and occurs when a demonic entity has made a nest in a building, but has not yet chosen a human body to reside in. Sometimes the demon intends to reside there without disturbing the humans it comes across and sometimes its intent is much more dastardly. The middle level is oppression. This is when a demon has chosen a human host and is trying to destroy its intellect and will. This is sometimes referred to as a transient stage when the demon is not fully in control of the human, but is trying to achieve it. To banish this level of demon, a priest like Bishop Long can perform a minor rite of exorcism. The highest level is full possession. At this point the demonic entity has full control of the human host and requires a solemn rite of exorcism to banish it. A demon can and will bring about death to its human host if it is not banished.

All suffering, according to Kapila, is simply the result of forgetfulness of one’s true Self, or Purusha, while identifying with the ever-changing world of Prakrti, and thereby being caught up in the play of light and shadow, believing that to be one’s self. And the means of deliverance from suffering is, first of all, to distinguish between the two, and to cease to identify with Prakrti. Since Prakrti is a mere display, intrinsically transient, it is, in the final analysis, unreal.

In science, all important ideas need names and stories to fix them in the memory. It occurred to me that the market's first wild trait, abrupt change or discontinuity, is prefigured in the Bible tale of Noah. As Genesis relates, in Noah's six hundredth year God ordered the Great Flood to purify a wicked world. Then "were all the fountains of the great deep broken up, and the windows of heaven were opened." Noah survived, of course: He prepared against the coming flood by building a ship strong enough to withstand it. The flood came and went-catastrophic, but transient. Market crashes are like that. The 29.2 percent collapse of October 19, 1987, arrived without warning or convincing reason; and at the time, it seemed like the end of the financial world. Smaller squalls strike more often, with more localized effect. In fact, a hierarchy of turbulence, a pattern that scales up and down with time, governs this bad financial weather. At times, even a great bank or brokerage house can seem like a little boat in a big storm.

The art world is largely mistrustful of shiny things and, on some level, even fearful of them. But if sophistication is the ability to put a smile on one’s existential desperation, then the fear of a glossy sheen is actually the fear that the surface is the content. Fear of sheen is the fear that surface equals depth, that banality equals beauty, that shiny objects are merely transient concretizations of the image economy, and proof that Warhol was correct—a fact that still seems to enrage a surprising number of theoreticians

Not wanting to change, constantly fighting change, and being afraid of change; these are all extremely stressful mental dispositions, because let’s face it – change happens! Learn to embrace change, flow with change and even proactively make changes. Indian traveling yogis never stay in one spot for very long to remind themselves of the transient nature of the world. The modern yogi need not necessarily do the same, but just be aware of this natural tendency of change and flow with it—and that will make life a lot less stressful.

We, that is, the traditionalists like myself, use the term ‘‘modernism’’ not in a vague way as characterizing just things that happen to be around today, but as a particular way of looking at the world, a worldview that began in the Renaissance in the West with such components as Renaissance humanism, rationalism, et cetera. As I have mentioned already, modernism rejects the primacy of absolute and ultimate truth transcending the human order and descend- ing upon the human realm from the Divine Order. It places man himself at the center of the stage as ‘‘the absolute.’’ In a sense it absolutizes the human being in his or her earthly reality. Usually it does not come out and say so explicitly, but that is what it really means; that is, it takes the absolute away from God and puts it on the human plane, and therefore makes human reason, human perceptions, human interests the criteria of reality, of knowledge, of the truth, of the goal of human life. Therefore, as a consequence it substitutes the significance of the temporal and the transient for the abiding and the eternal.

Now this room would soon belong to someone else, perhaps another child who would cultivate his or her own memories. All the dreams he had dreamed, the lives he had wished for himself, the secret yearnings and longings he had felt, were all associated with this room. But as he had learned from an early age with the death of his parents, everything in the world is transient, and we can only hope our time is well spent. And most importantly, those dreams and longings become a part of you, not of a place, and they go with you wherever you go.

You might say, “I know I am an immortal spirit,” or “I am tired of this mad world, and peace is all I want”—until the phone rings. Bad news: The stock market has collapsed; the deal may fall through; the car has been stolen; your mother-in-law has arrived; the trip is cancelled, the contract has been broken; your partner has left you; they demand more money; they say it’s your fault. Suddenly there is a surge of anger, of anxiety. A harshness comes into your voice; “I can’t take any more of this.” You accuse and blame, attack, defend, or justify yourself, and it’s all happening on autopilot. Something is obviously much more important to you now than the inner peace that a moment ago you said was all you wanted, and you’re not an immortal spirit anymore either. The deal, the money, the contract, the loss or threat of loss are more important. To whom? To the immortal spirit that you said you are? No, to me. The small me that seeks security or fulfillment in things that are transient and gets anxious or angry because it fails to find it. Well, at least now you know who you really think you are.

Gudrun had a rough time when she got to Florida. Not only did Katina assert her dominance by raking and shoving the newcomer, but SeaWorld began breeding her almost immediately. She was locked in a back pool with Kanduke, who chased her around the tank, trying to penetrate her over and over, and often succeeding. What seemed like serial rape to Jeff produced the birth of Taima, the unpredictable Transient-Icelandic hybrid, in July 1989. Born during a summer storm, her name was a Native American word for 'crash of thunder.' It would prove to be an appropriate moniker.

Do you know what ‘philosophical’ means, Ganapathi? It comes from the Greek words phileein, to love, and sophia, wisdom. A philosopher is a lover of wisdom, Ganapathi. Not of knowledge, which for all its great uses ultimately suffers from the crippling defect of ephemerality. All knowledge is transient, linked to the world around it and subject to change as the world changes. Whereas wisdom, true wisdom, is eternal, immutable. To be philosophical one must love wisdom for its own sake, accept its permanent validity and yet its perpetual irrelevance. It is the fate of the wise to understand the process of history and yet never to shape it.

It's so quiet,", she says in realization. The Leszy hums behind her. "It always is, right before dawn." His shoulder brushes against hers as he moves to her side, resting his hands on the railing. "It feels like a different place. Does it not? A moment slipped out of time, belonging to neither night nor day." As if the sky can hear his words, the deepest hues of night begin to lift like a veil, the moon a votive high above. The quiet seeps into Liska's bones. The Leszy is right, she muses. For that brief splinter of time, the Driada feels like a different world entirely-a transient place where the dark stands still, waiting for the light to arrive.

[Voltaire] theoretically prefers a republic, but he knows its flaws: it permits factions which, if they do not bring on civil war, at least destroy national unity; it is suited only to small states protected by geographic situation, and as yet unspoiled and untorn with wealth; in general "men are rarely worthy to govern themselves." Republics are transient at best; they are the first form of society, arising from the union of families; the American Indians lived in tribal republics, and Africa is full of such democracies. but differentiation of economic status puts an end to these egalitarian governments; and differentiation is the inevitable accompaniment of development.

Cesca sipped from her coffee cup as she peered through the windshield into the darkness. Rain was falling hard on a San Francisco she didn’t recognize from her own universe, or from her time in the other Matt’s universe. The real darkness here had nothing to do with night. This San Francisco mirrored the moral corruption and decay of the society which inhabited it. She and Ariel had been here two days, scouring streets filled with perversion and hopelessness; alleyways inhabited by the homeless and mentally ill; sex shops catering to every perversion imaginable and unimaginable; sidewalks teeming with drug addicts and male prostitutes — some dressed as women; street corners inhabited by once lovely young women prematurely aging from selling their bodies to all takers — male and female; children of both sexes, from as young as seven and eight, dressed by pimps to attract pedophiles who cruised this part of the city nightly. Many of the children would be sold on the spot, never to be seen again. Sun-faded and now graffitied wall mosaics of galvanizing yet transient political cult personalities, erected by their blinded followers centuries ago, marked this alternate world’s gradual slide into an ethical, and finally moral abyss, from which it had never crawled out. "God, I can’t believe this is San Francisco,” whispered Ariel from the seat next to Cesca. “I feel like I need to run a bar of soap over my soul.

When tragedy established itself in England it did so in terms of plots and spectacle that had much more to do with medieval apocalypse than with the mythos and opsis of Aristotle. Later, tragedy itself succumbs to the pressure of 'demythologizing'; the End itself, in modern literary plotting loses its downbeat, tonic-and-dominant finality, and we think of it, as the theologians think of Apocalypse, as immanent rather than imminent. Thus, as we shall see, we think in terms of crisis rather than temporal ends; and make much of subtle disconfirmation and elaborate peripeteia. And we concern ourselves with the conflict between the deterministic pattern any plot suggests, and the freedom of persons within that plot to choose and so to alter the structure, the relation of beginning, middle, and end. Naïvely predictive apocalypses implied a strict concordance between beginning, middle, and end. Thus the opening of the seals had to correspond to recorded historical events. Such a concordance remains a deeply desired object, but it is hard to achieve when the beginning is lost in the dark backward and abysm of time, and the end is known to be unpredictable. This changes our views of the patterns of time, and in so far as our plots honour the increased complexity of these ways of making sense, it complicates them also. If we ask for comfort from our plots it will be a more difficult comfort than that which the archangel offered Adam: How soon hath thy prediction, Seer blest, Measur'd this transient World, the race of Time, Till time stands fix'd. But it will be a related comfort. In our world the material for an eschatology is more elusive, harder to handle. It may not be true, as the modern poet argues, that we must build it out of 'our loneliness and regret'; the past has left us stronger materials than these for our artifice of eternity. But the artifice of eternity exists only for the dying generations; and since they choose, alter the shape of time, and die, the eternal artifice must change. The golden bird will not always sing the same song, though a primeval pattern underlies its notes. In my next talk I shall be trying to explain some of the ways in which that song changes, and talking about the relationship between apocalypse and the changing fictions of men born and dead in the middest. It is a large subject, because the instrument of change is the human imagination. It changes not only the consoling plot, but the structure of time and the world. One of the most striking things about it was said by Stevens in one of his adages; and it is with this suggestive saying that I shall mark the transition from the first to the second part of my own pattern. 'The imagination,' said this student of changing fictions, 'the imagination is always at the end of an era.' Next time we shall try to see what this means in relation to our problem of making sense of the ways we make sense of the world.

Sherman was a warrior, not a scholar, but he thought deeply about the issues posed by war. The Marches were to Sherman fundamentally a moral expression of Union military power, even a moral equivalent of battle. That is to say, they were designed to humiliate the South and especially secessionist leaders, to humble its swaggering warriors, and to leave them in a state of despair contemplating unavoidable defeat. As the South had been humiliated, Northern arms should henceforth be treated with respect. The Marches thus sought a propaganda or moral victory aimed at the Confederate military and civil will. They would reveal to the world, not only to the South, that a tremendous change had occurred in the Civil War's military balance. Despite its redoubtable resistance throughout 1864, any Confederate success would prove transient⁠—another road pointing to defeat.

Hand in hand, my love, come away with me into the blackness— by the trunk of an old strong oak: I long to hold you all through the night and, knowing not of dawn, to not talk once— a pair of hands nightswept-earth…. Dawning starlight above splinters the sky to nerves— now's time for leaving: poised on the verge of shorelines burgeoning everything inside is raw and tingling…. Over the mountain in utter aloneness winds are blowing in a cold void…. Just a few promises I’d packed when I made my way east like a cloud torn from moorings always there've been those of us who sought their origins on the road — under an empty moon— and the origins of origins…. In electrical well-spring vision nuzzled in the bosom of hills on the roaming magnetic earth— far away though they are the cloud-river of stars configures over and over these visions of you…. Shaking off its dust— that glittering icy swirl abides…. On the roaming magnetic earth lying flat, my eyes shocked awake by the electric liquid light: chilling winds do not chill me I know no harm can hold me even a killing wound will only seep me back into the stars... be seeping out from me: in the float of her womb and cradled from the cold— that cradle-of-stars hanging the milky way…. Over the bay just-beginning—a cusp and crescent sliver—by the constellations paling fading…. Transient as I am from before and into after— like blue vapor, breath travels in a light from long ago… here though I knew she'd be to be here with her in scorn of all happenstance is more than a choice: a joy that's almost loss— lightning and paralysis…. The blue fire of delight flickers through sockets of her skull— so all the world knows not or pretends not to know: a person takes a lifetime to get to know but the thrill of remembrance when our eyes met was just one instant: it happens all the time….

Hand in hand, my love, come away with me into the blackness— by the trunk of an old strong oak: I long to hold you all through the night and, knowing not of dawn, to not talk once— a pair of hands nightswept-earth…. Dawning starlight above splinters the sky to nerves— now's time for leaving: poised on the verge of shorelines burgeoning everything inside is raw and tingling…. Over the mountain in utter aloneness winds are blowing in a cold void…. Just a few promises I’d packed when I made my way east like a cloud torn from moorings always there've been those of us who sought their origins on the road — under an empty moon— and the origins of origins…. In electrical well-spring vision nuzzled in the bosom of hills on the roaming magnetic earth— far away though they are the cloud-river of stars configures over and over these visions of you…. Shaking off its dust— that glittering icy swirl abides…. On the roaming magnetic earth lying flat, my eyes shocked awake by the electric liquid light: chilling winds do not chill me I know no harm can hold me even a killing wound will only seep me back into the stars... be seeping out from me: in the float of her womb and cradled from the cold— that cradle-of-stars hanging the milky way…. Over the bay just-beginning—a cusp and crescent sliver—by the constellations paling fading…. Transient as I am from before and into after— like blue vapor, breath travels in a light from long ago… here though I knew she'd be to be here with her in scorn of all happenstance is more than a choice: a joy that's almost loss— lightning and paralysis…. The blue fire of delight flickers through sockets of her skull— so all the world knows not or pretends not to know: a person takes a lifetime to get to know but the thrill of remembrance when our eyes met was just one instant: it happens all the time….

Humans recognize the duality, autonomy, and latitude range of the mind and the body, and all humans comprehend their impending mortality. Unlike other animals, humankind knows despair brought about by understanding the inevitability of death of all living creatures. The radius of human thought touching upon the longitude of our transient existence causes infinite pain. Seeking to ameliorate existential anguish incites us to ponder spiritual matters, and this sphere of mental activity spurs us to contemplate the perimeter of unknown frontiers. Our ability to understand the compass of life and death allows us to view the circumference of the world as consisting of a past, a present, and a future in relation to our own lives. How a person views the range of their earthly life and how a person rationalizes their march towards a deathly outback creates a system of beliefs that separate people into classes, and the variations amongst class members’ belief systems supplements who we think we are.

6-30. “I will now tell you the truth of the objective world, as it is. What is seen is absolutely nothing but sight. I shall now give you the proof of this statement. Listen with attention. All that is seen has an origin and there must therefore be an antecedent cause for it. What is origin except that the thing newly appears? The world is changing every moment and its appearance is new every moment and so it is born every moment. Some say that the birth of the universe is infinite and eternal each moment. Some may contest the point saying that the statement is true of a specific object or objects but not of the world which is the aggregate of all that is seen. The scholiasts of Vijnana answer them thus: The external phenomena are only momentary projections of the anamnesis of the continuous link, namely, the subject and the worldly actions which are based on them. But the intellect which collates time, space and phenomena is infinite and eternal at each moment of their appearance and it is called Vijnana by them. Others say that the universe is the aggregate of matter—mobile and immobile. (The atomists maintain that the universe is made up of five elements, earth, air, fire, water and ether which are permanent and of things like a pot, a cloth, etc., which are transient. They are still unable to prove the external existence of the world, because they admit that happenings in life imply their conceptual nature. It follows that the objects not so involved are useless.)

Highest of all Symbols are those wherein the Artist or Poet has risen into Prophet, and all men can recognize a present God, and worship the Same: I mean religious Symbols. Various enough have been such religious Symbols, what we call Religions; as men stood in this stage of culture or the other, and could worse or better body forth the Godlike: some Symbols with a transient intrinsic worth; many with only an extrinsic. If thou ask to what height man has carried it in this manner, look on our divinest Symbol: on Jesus of Nazareth, and his Life, and his Biography, and what followed therefrom. Higher has the human Thought not yet reached: this is Christianity and Christendom; a Symbol of quite perennial, infinite character; whose significance will ever demand to be anew inquired into, and anew made manifest. [...] A Hierarch, therefore, and Pontiff of the World will we call him, the Poet and inspired Maker; who, Prometheus-like, can shape new Symbols, and bring new Fire from Heaven to fix it there. Such too will not always be wanting; neither perhaps now are. Meanwhile, as the average of matters goes, we account him Legislator and wise who can so much as tell when a Symbol has grown old, and gently remove it. [...] I said to myself: Here also we have a Symbol well-nigh superannuated. Alas, move whithersoever you may, are not the tatters and rags of superannuated worn-out Symbols (in this Ragfair of a World) dropping off everywhere, to hoodwink, to halter, to tether you; nay, if you shake them not aside, threatening to accumulate, and perhaps produce suffocation?

I now principally allude to Rousseau, for his character of Sophia is, undoubtedly, a captivating one, though it appears to me grossly unnatural; however, it is not the superstructure, but the foundation of her character, the principles on which her education was built, that I mean to attack; nay, warmly as I admire the genius of that able writer, whose opinions I shall often have occasion to cite, indignation always takes place of admiration, and the rigid frown of insulted virtue effaces the smile of complacency, which his eloquent periods are wont to raise, when I read his voluptuous reveries. Is this the man, who, in his ardour for virtue, would banish all the soft arts of peace, and almost carry us back to Spartan discipline? Is this the man who delights to paint the useful struggles of passion, the triumphs of good dispositions, and the heroic flights which carry the glowing soul out of itself? How are these mighty sentiments lowered when he describes the prettyfoot and enticing airs of his little favourite! But, for the present, I waive the subject, and, instead of severely reprehending the transient effusions of overweening sensibility, I shall only observe, that whoever has cast a benevolent eye on society, must often have been gratified by the sight of humble mutual love, not dignified by sentiment, nor strengthened by a union in intellectual pursuits. The domestic trifles of the day have afforded matter for cheerful converse, and innocent caresses have softened toils which did not require great exercise of mind, or stretch of thought: yet, has not the sight of this moderate felicity excited more tenderness than respect? An emotion similar to what we feel when children are playing, or animals sporting, whilst the contemplation of the noble struggles of suffering merit has raised admiration, and carried our thoughts to that world where sensation will give place to reason. Women are, therefore, to be considered either as moral beings, or so weak that they must be entirely subjected to the superior faculties of men.

The culture generated by peer-orientation is sterile in the strict sense of that word: it is unable to reproduce itself or to transmit values that can serve future generations. There are very few third generation hippies. Whatever its nostalgic appeal, that culture did not have much staying power. Peer culture is momentary, transient, and created daily, a “culture du jour,” as it were. The content of peer culture resonates with the psychology of our peer-oriented children and adults who are arrested in their own development. In one sense it is fortunate that peer culture cannot be passed on to future generations, since its only redeeming aspect is that it is fresh every decade. It does not edify or nurture or even remotely evoke the best in us or in our children. The peer culture, concerned only with what is fashionable at the moment, lacks any sense of tradition or history. As peer orientation rises, young people's appreciation of history wanes, even of recent history. For them, present and future exist in a vacuum with no connection to the past. The implications are alarming for the prospects of any informed political and social decision-making flowing from such ignorance. A current example is South Africa today, where the end of apartheid has brought not only political freedom but, on the negative side, rapid and rampant Westernization and the advent of globalized peer culture. The tension between the generations is already intensifying. “Our parents are trying to educate us about the past,” one South African teenager told a Canadian newspaper reporter. “We're forced to hear about racists and politics…” For his part, Steve Mokwena, a thirty-six year-old historian and a veteran of the anti-apartheid struggle, is described by the journalist as being “from a different world than the young people he now works with.” “They're being force-fed on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch.on a diet of American pop trash. It's very worrying,” said Mokwena—in his mid-thirties hardly a hoary patriarch. You might argue that peer orientation, perhaps, can bring us to the genuine globalization of culture, of a universal civilization that no longer divides the world into “us and them.” Didn't the MTV broadcaster brag that children all over television's world resembled one another more than their parents and grandparents? Could this not be the way to the future, a way to transcend the cultures that divide us and to establish a worldwide culture of connection and peace? We think not.