Unsuccessful Man Quotes

The Llama is a woolly sort of fleecy hairy goat, with an indolent expression and an undulating throat; like an unsuccessful literary man.

Follow, poet, follow right To the bottom of the night, With your unconstraining voice Still persuade us to rejoice; With the farming of a verse Make a vineyard of the curse, Sing of human unsuccess In a rapture of distress; In the deserts of the heart Let the healing fountain start, In the prison of his days Teach the free man how to praise.

Who is willing to be satisfied with a job that expresses all his limitations? He will accept such work only as a 'means of livelihood' while he waits to discover his 'true vocation'. The world is full of unsuccessful businessmen who still secretly believe they were meant to be artists or writers or actors in the movies.

To be "normal" is a splendid ideal for the unsuccessful,

A rationalist, as I use the word, is a man who attempts to reach decisions by argument and perhaps, in certain cases, by compromise, rather than by violence. He is a man who would rather be unsuccessful in convincing another man by argument than successful in crushing him by force, by intimidation and threats, or even by persuasive propaganda.

Freuchen tells how one day, after coming home hungry from an unsuccessful walrus-hunting expedition, he found one of the successful hunters dropping off several hundred pounds of meat. He thanked him profusely. The man objected indignantly: "Up in our country we are human!" said the hunter. "And since we are human we help each other. We don't like to hear anybody say thanks for that. What I get today you may get tomorrow. Up here we say that by gifts one makes slaves and by whips one makes dogs. ... The refusal to calculate credits and debits can be found throughout the anthropological literature on egalitarian hunting societies. Rather than seeing himself as human because he could make economic calculations, the hunter insisted that being truly human meant refusing to make such calculations, refusing to measure or remember who had given what to whom, for the precise reason that doing so would inevitably create a world where we began "comparing power with power, measuring, calculating" and reducing each other to slaves or dogs through debt. It's not that he, like untold millions of similar egalitarian spirits throughout history, was unaware that humans have a propensity to calculate. If he wasn't aware of it, he could not have said what he did. Of course we have a propensity to calculate. We have all sorts of propensities. In any real-life situation, we have propensities that drive us in several different contradictory directions simultaneously. No one is more real than any other. The real question is which we take as the foundation of our humanity, and therefore, make the basis of our civilization.

He should have said something, why hadn't he? Costis wondered. In fact, the king had. He had complained at every step all the way across the palace, and they'd ignored it. If he'd been stoic and denied the pain, the entire palace would have been in a panic already, Eddisian soldiers on the move. He'd meant to deceive them, and he'd succeeded. It made Costis wonder for the first time just how much the stoic man really wants to hide when he unsuccessfully pretends not to be in pain.

It made Costis wonder for the first time just how much the stoic man really wants to hide when he unsuccessfully pretends not to be in pain.

I hadn't even the necessary credentials for schoolmastering - that last refuge of the unsuccessful literary man

Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken.

Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is no that of a man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty.

About every six to eight months, I run into a man who astounds me sexually, but between escapades, I'm celibate, which I don't think is any big deal. After two unsuccessful marriages, I find myself keeping my guard up, along with my underpants.

I do not think I have ever seen a nastier-looking man... Under the black hat, when I had first seen them, the eyes had been those of an unsuccessful rapist. [on Brit poet Percy Wyndham Lewis]

The forest of Skund was indeed enchanted, which was nothing unusual on the Disc, and was also the only forest in the whole universe to be called -- in the local language -- Your Finger You Fool, which was the literal meaning of the word Skund. The reason for this is regrettably all too common. When the first explorers from the warm lands around the Circle Sea travelled into the chilly hinterland they filled in the blank spaces on their maps by grabbing the nearest native, pointing at some distant landmark, speaking very clearly in a loud voice, and writing down whatever the bemused man told them. Thus were immortalised in generations of atlases such geographical oddities as Just A Mountain, I Don't Know, What? and, of course, Your Finger You Fool. Rainclouds clustered around the bald heights of Mt. Oolskunrahod ('Who is this Fool who does Not Know what a Mountain is') and the Luggage settled itself more comfortably under a dripping tree, which tried unsuccessfully to strike up a conversation.

Realizing the seriously ruthless, venomous habits and agendas of evil always instills a more fierce passion and longing for a closer God. Men, out of pride, may claim their own authorities over what constitutes good and evil; they may self-proclaim a keen knowledge of subjective morality through religion or science. But that is only if they are acknowledging the work of evil as a cartoon-like, petty little rain cloud in the sky that merely wants to dampen one's spirits. On the contrary, a man could be without a doubt lit with the strength, the peace, and the knowledge of the gods, his gods, but when or if the devils grow weary in unsuccessful attempts to torment him, they begin tormenting his loved ones, or, if not his loved ones, anyone who may attempt to grasp his philosophies. No matter how godly he may become, God is, in the end, his only hope and his only grace for the pressures built around him - it is left up to a higher authority and a more solid peace and a wider love to eclipse not just one's own evils but all evils for goodness to ultimately matter. If all men were gods, each being would dwell in a separate prison cell, hopeless, before finally imploding into nothingness.

It didn’t take much to turn a man solitary-being the new guy too often, being controversial now and then, a couple of unsuccessful attempts at a lasting relationship with a woman…

Looking back on the past six months, Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken.

Efficiency," of course, is futile .... It has no philosophy for incidents before they happen; therefore it has no power of choice. An act can only be successful or unsuccessful when it is over; if it is to begin, it must be, in the abstract, right or wrong. There is no such thing as backing a winner; for he cannot be a winner when he is backed. There is no such thing as fighting on the winning side; one fights to find out which is the winning side. If any operation has occurred, that operation was efficient.... A man who thinks much about success must be the drowsiest sentimentalist; for he must be always looking back. If he only likes victory he must always come late for the battle. For the man of action there is nothing but idealism.

Dr. Morris soon recognized that the difference between successful and unsuccessful marriages can often be traced to how well couples are able to "bond" during the courtship period. By bonding he referred to the process by which a man and woman become cemented together emotionally. It describes the chemistry that permits two previous strangers to become intensely valuable to one another. It helps them weather the storms of life and remain committed in sickness and health, for richer or poorer, for better or worse, forsaking all others until they are parted in death. It is a phenomenal experience that almost defies description.

This great artist is a man whose life-time is consumed by struggle : partly against material circumstances, partly against incomprehension, partly against himself... ... In no other culture has the artist been thought of in this way. Why then in this culture? We have already referred to the exigencies of the open art market. But the struggle was not only to live. Each time a painter realized that he was dissatisfied with the limited role of painting as a celebration of material property and of the status that accompanied it, he inevitably found himself struggling with the very language of his own art as understood by the tradition of his calling. ... ... Every exceptional work was the result of a prolonged successful struggle. Innumerable works involved no struggle. There were also prolonged yet unsuccessful struggles. (P.104)

One by one, the silence by the bed drew their attention. Even the king was quiet. Exhausted, relieved, he lay boneless and silent. The skin was dragged thin across his cheekbones. His sweaty hair stuck to his face, and his eyes were closed. His hand, clutching the fabric of his tunic, had relaxed and slipped down to his side, revealing what the careful bunching of the cloth had concealed. The tunic had been split by a knife stroke from one side to the other. As the edges of the fabric separated, those by the bed realized how much blood had been soaking, unseen, into the waist of the king’s trousers. The wound wasn’t a simple nick in the king’s side. It began near the navel and slid all the way across his belly. If the wall of the gut had been opened, the king would be dead of infection within days. He should have said something, why hadn’t he? Costis wondered. In fact, the king had. He had complained at every step all the way across the palace, and they’d ignored it. If he’d been stoic and denied the pain, the entire palace would have been in a panic already, and Eddisian soldiers on the move. He’d meant to deceive them, and he’d succeeded. It made Costis wonder for the first time just how much the stoic man really wants to hide when he unsuccessfully pretends not to be in pain.

He was very well aware that in their eyes the position of an unsuccessful lover of a girl, or of any woman free to marry, might be ridiculous. But the position of a man pursuing a married woman, and, regardless of everything, staking his life on drawing her into adultery, has something fine and grand about it, and can never be ridiculous; and so it was with a proud and gay smile under his mustaches that he lowered the opera glass and looked at his cousin. "But

Your mistake is this, and it is a very common mistake. This young bounder has a life of his own. What right have you to conclude it is an unsuccessful life, or, as you call it, 'grey'?" "Because—" "One minute. You know nothing about him. He probably has his own joys and interests—wife, children, snug little home. That's where we practical fellows" he smiled—"are more tolerant than you intellectuals. We live and let live, and assume that things are jogging on fairly well elsewhere, and that the ordinary plain man may be trusted to look after his own affairs. I quite grant—I look at the faces of the clerks in my own office, and observe them to be dull, but I don't know what's going on beneath.

Man will always remain an unsuccessful creature till he stops being a mortal being!

They say behind every successful man, there is a woman. But I say, behind every successful person, are unsuccessful years full of pain and hard work.

Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed.

I told him about my unsuccessful job hunting. He said it was all part of the pattern of economics - economic injustice. 'You take a young white boy. He can go though school and college with a real incentive. He knows he can make good money in any profession when he gets out. But can a Negro - in the South? No, I've seen many make brilliant grades in college. And yet when they come home in the summers to earn a little money, they have to do the most menial work. And even when they graduate it's a long hard pull. Most take postal jobs, or preaching or teaching jobs. This is the cream. What about the others , Mr. Griffin? A man knows no matter how hard he works , he's never going to quite manage...taxes and prices eat up more than he can earn. He can't see how he'll ever have a wife and children. The economic structure just doesn't permit it unless he's prepared to live down in poverty and have his wife work too. That's part of it. Our people aren't educated because they can't afford it or else they know education won't earn them the jobs it would a white men.

Stop chasing society’s definition of success and chase your own definition of success. Success is an emotion that is experienced when you are completely fulfilled and content with where you are in life; it has nothing to do with a specific job, a specific amount of money in your bank account, or the quality of material possessions you acquire. You can be the richest man in the world, but still, feel unsuccessful, and you can be the poorest man in the world, but still, feel extremely successful.

I remember a study that was done in the seventies (a study I've been trying to find unsuccessfully since the advent of the internet). It was a study of psychologists and psychiatrists, not of patients. They filled out three questionnaires, true or false questions. One was for the traits of a healthy man, next was for traits of a healthy woman, the third for traits of a healthy human being. The traits of a healthy man and human were the same, but a healthy woman was very different. Completely different. You know--softer, sweeter, more empathetic, less self-centered, less ambitious, more dependent. And these were the people who were treating people who were trying to live healthy lives.

With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken.

Verres had Gavius thrown into prison, tortured and crucified, on the specious grounds that he was a spy for Spartacus. Roman citizenship should have protected him from this degrading punishment. So, as he was flogged, the poor man repeatedly cried out, ‘Civis Romanus sum’ (‘I am a Roman citizen’), but to no avail. Presumably, when they chose to repeat this phrase, both Palmerston and Kennedy (see p. 137) must have forgotten that its most famous ancient use was as the unsuccessful plea of an innocent victim under a sentence of death imposed by a rogue Roman governor.

A liar is a self-interested man, which means he is a rational man. He lies because he knows the honest truth bears a cost he's not willing to pay. But the honest man? He's the dangerous man. He's the one who insists on telling the truth no matter the cost. Such a man is an irrational man that cannot be reasoned or bargained with. An honest man is either your best friend or your worst enemy. Usually your enemy. Most people can't handle the truth. If you tell them the real reasons why they're fat or poor or stupid or unsuccessful in life, generally they will hate you for it.

Not in the slightest,” Horace said. He was grinning now but he did remember that there was a time when he had been distinctly unsure of himself in the presence of Rangers—first with Gilan and Will in Celtica, then later in company with Halt as they crossed Gallica. Odd to think that now they were his closest friends. “I’ve learned since then. Halt’s really a pussycat,” he added. Will and Gilan both snorted in an unsuccessful attempt to conceal their laughter. Halt’s eyebrow rose fractionally as he regarded the grinning young man. “A pussycat,” he repeated. Svengal had been watching this exchange with interest. Now he joined in with a loud guffaw. “More like a battered old tomcat, I’d have thought,” he said. Halt’s withering gaze swung to the big Skandian, who remained resolutely unwithered. “Everyone’s a comedian all of a sudden,” Halt said. “I think I’ll go to bed.” He exited the room with what little dignity remained to him.

Looking back on the past six months, Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty. Margaret hoped that for the future she would be less cautious, not more cautious, than she had been in the past.

Next door but one is Quinlan Broddle, a Viceroy with a fear of gardens. So much so that he sold his garden to Virgin Atlantic and his erstwhile front lawn is now a runway where miniature helicopters and packets of crisps undertake sorties to 1940’s Dresden where they have made several dozen unsuccessful attempts to rescue the Quaker Oats man, who is being held captive by the SS on the basis that his hair looks like ice cream.

think about the word ‘success’. I think about how often people use it about me. About how my time with that word is running out because the goalposts are changing. If I don’t get married and don’t have children then soon I will be seen as less successful. Even if my new book sells ten million copies, my lack of a man loving me, of that man spunking into my womb and growing a person, will deem me unsuccessful. ‘Because it came at a cost, didn’t it?’ they will say. And don’t pretend for a moment that they won’t say it. ‘I guess true success,’ I start to say, nervous I’ve got the answer wrong. ‘True success is living the life you want to live and not caring what other people think.

Darwin proposed that creatures like us who, by their nature, are riven by strong emotional conflicts, and who have also the intelligence to be aware of those conflicts, absolutely need to develop a morality because they need a priority system by which to resolve them. The need for morality is a corollary of conflicts plus intellect: 'Man, from the activity of his mental faculties, cannot avoid reflection. . . . Any animal whatever, endowed with well-marked social instincts, would inevitably acquire a moral sense or conscience as soon as its intellectual powers had become as well-developed, or anything like as well-developed as in man.' - Charles Darwin, The Descent of Man That (he said) is why we have within us the rudiments of such a priority system and why we have also an intense need to develop those rudiments. We try to shape our moralities in accordance with our deepest wishes so that we can in some degree harmonize our muddled and conflict-ridden emotional constitution, thus finding ourselves a way of life that suits it so far as is possible. These systems are, therefore, something far deeper than mere social contracts made for convenience. They are not optional. They are a profound attempt -- though of course usually an unsuccessful one -- to shape our conflict-ridden life in a way that gives priority to the things that we care about most. If this is right, then we are creatures whose evolved nature absolutely requires that we develop a morality. We need it in order to find our way in the world. The idea that we could live without any distinction between right and wrong is as strange as the idea that we -- being creatures subject to gravitation -- could live without any idea of up and down. That at least is Darwin’s idea and it seems to me to be one that deserves attention. “Wickedness: An Open Debate,” The Philosopher’s Magazine, No. 14, Spring 2001

If I’d had a mirror I’d have looked at the whole of myself, though, as a matter of fact, I knew what I looked like already. A fat man of forty-five, in a grey herring-bone suit a bit the worse for wear and a bowler hat. Wife, two kids, and a house in the suburbs written all over me. Red face and boiled blue eyes. I know, you don’t have to tell me. But the thing that struck me, as I gave my dental plate the once-over before slipping it back into my mouth, was that it doesn’t matter. Even false teeth don’t matter. I’m fat—yes. I look like a bookie’s unsuccessful brother—yes. No woman will ever go to bed with me again unless she’s paid to. I know all that. But I tell you I don’t care. I don’t want the women, I don’t even want to be young again. I only want to be alive. And I was alive that moment when I stood looking at the primroses and the red embers under the hedge. It’s a feeling inside you, a kind of peaceful feeling, and yet it’s like a flame.

They want the equality of man. They want freedom. You speak truth when you say that they cannot, in sanity, hope to get it—and especially by violence.” “Then they are mad!” “Nay—not mad. Ignorant and desperate and oppressed. They’re tired of paying for unsuccessful wars, they’re tired of serfdom or unfair wages for their labor. They’re tired of eating black bread while the manor lords, baron and abbot alike, eat venison and fat capons. It’s natural, and a change will come in time, I believe.

...Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead to nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have moved mountains, and the most unsuccessful is not that of a man who is taken unprepared, but of him who has prepared and is never taken.

Others have seen the assassination as a useful reminder of the futility of such attempts at direct action. For what did it achieve? If the assassins had really wanted to quash the rise of one-man rule in Rome, if they wanted to kill the tyranny as well as the tyrant, they were strikingly unsuccessful.

This isn’t some libertarian mistrust of government policy, which is healthy in any democracy. This is deep skepticism of the very institutions of our society. And it’s becoming more and more mainstream. We can’t trust the evening news. We can’t trust our politicians. Our universities, the gateway to a better life, are rigged against us. We can’t get jobs. You can’t believe these things and participate meaningfully in society. Social psychologists have shown that group belief is a powerful motivator in performance. When groups perceive that it’s in their interest to work hard and achieve things, members of that group outperform other similarly situated individuals. It’s obvious why: If you believe that hard work pays off, then you work hard; if you think it’s hard to get ahead even when you try, then why try at all? Similarly, when people do fail, this mind-set allows them to look outward. I once ran into an old acquaintance at a Middletown bar who told me that he had recently quit his job because he was sick of waking up early. I later saw him complaining on Facebook about the “Obama economy” and how it had affected his life. I don’t doubt that the Obama economy has affected many, but this man is assuredly not among them. His status in life is directly attributable to the choices he’s made, and his life will improve only through better decisions. But for him to make better choices, he needs to live in an environment that forces him to ask tough questions about himself. There is a cultural movement in the white working class to blame problems on society or the government, and that movement gains adherents by the day. Here is where the rhetoric of modern conservatives (and I say this as one of them) fails to meet the real challenges of their biggest constituents. Instead of encouraging engagement, conservatives increasingly foment the kind of detachment that has sapped the ambition of so many of my peers. I have watched some friends blossom into successful adults and others fall victim to the worst of Middletown’s temptations—premature parenthood, drugs, incarceration. What separates the successful from the unsuccessful are the expectations that they had for their own lives. Yet the message of the right is increasingly: It’s not your fault that you’re a loser; it’s the government’s fault. My dad, for example, has never disparaged hard work, but he mistrusts some of the most obvious paths to upward mobility. When

But in this latter event the cause probably lies in a lack of self-confidence due to early misfortune. The man who feels himself unloved may take various attitudes as a result. He may make desperate efforts to win affection, probably by means of exceptional acts of kindness. In this, however, he is very likely to be unsuccessful, since the motive of the kindnesses is easily perceived by their beneficiaries, and human nature is so constructed that it gives affection most readily to those who seem least to demand it. The man, therefore, who endeavors to purchase affection by benevolent actions becomes disillusioned by experience of human ingratitude. It never occurs to him that the affection which he is trying to buy is of far more value than the material benefits which he offers as its price, and yet the feeling that this is so is at the basis of his actions.

Giuliani was never paid for his work beyond some expenses, at Trump’s insistence; the former mayor’s associate and radio cohost, Maria Ryan, tried unsuccessfully to set up a large daily fee for Giuliani, who Trump said shouldn’t be paid “a dime” unless there was success, and later sought a consulting fee for herself, as well as for Trump to grant the Presidential Medal of Freedom and, most significantly, a “general pardon” to Giuliani.

George Washington was in love with one girl after another during his youth, but for some reason he was unsuccessful in all these early courtships. He was probably shy and awkward in the presence of Tidewater belles. He was never to become a fluent conversationalist, had not been educated in England and, comparatively speaking, was a poor young man. In fact he was not a particularly good "catch"--and the Virginia girls let him realize it. This made him so miserable that he wrote at least two unhappy love poems in a perfect welter of bad grammar and emotional tumult. These poems make him seem far from the statuesque and wooden figure of the Stuart portraits or of the Weems' fables. In fact, they reveal a most human and even pitiable young man. . . . [A]mong the other girls he courted, there must have been several who in later years wondered why they had been so cool and calculating in refusing the hand of the young man who was soon to become Virginia's greatest hero.

Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a 'machine' does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune which may never be called a melody—and ultimately even the phrase 'unsuccessful attempt' is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word 'accident' has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to 'naturalize' humanity in terms of a pure, newly discovered, newly redeemed nature?

She took him by the sleeve and tried tugging him toward the door. Unsuccessfully. Then she gave up on the tugging and started pushing at him instead. That wasn't any help, either. Except, perhaps, as an aid to Logan's amusement. He was a lot of man, and she was a mere slip of a lass. He couldn't help but laugh. But her efforts weren't entirely ineffectual. The press of her tiny hands on his arms and chest stirred him in dangerous places. He'd gone a long time without a woman's touch. Far too long.

Looking back on the past six months, Margaret realized the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of a man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty.

Looking back on the past six months, Margaret realised the chaotic nature of our daily life, and its difference from the orderly sequence that has been fabricated by historians. Actual life is full of false clues and sign-posts that lead nowhere. With infinite effort we nerve ourselves for a crisis that never comes. The most successful career must show a waste of strength that might have removed mountains, and the most unsuccessful is not that of the man who is taken unprepared, but of him who has prepared and is never taken. On a tragedy of that kind our national morality is duly silent. It assumes that preparation against danger is in itself a good, and that men, like nations, are the better for staggering through life fully armed. The tragedy of preparedness has scarcely been handled, save by the Greeks. Life is indeed dangerous, but not in the way morality would have us believe. It is indeed unmanageable, but the essence of it is not a battle. It is unmanageable because it is a romance, and its essence is romantic beauty. Margaret hoped that for the future she would be less cautious, not more cautious, than she had been in the past.

What did we talk about? I don't remember. We talked so hard and sat so still that I got cramps in my knee. We had too many cups of tea and then didn't want to leave the table to go to the bathroom because we didn't want to stop talking. You will think we talked of revolution but we didn't. Nor did we talk of our own souls. Nor of sewing. Nor of babies. Nor of departmental intrigue. It was political if by politics you mean the laboratory talk that characters in bad movies are perpetually trying to convey (unsuccessfully) when they Wrinkle Their Wee Brows and say (valiantly--dutifully--after all, they didn't write it) "But, Doctor, doesn't that violate Finagle's Constant?" I staggered to the bathroom, released floods of tea, and returned to the kitchen to talk. It was professional talk. It left my grey-faced and with such concentration that I began to develop a headache. We talked about Mary Ann Evans' loss of faith, about Emily Brontë's isolation, about Charlotte Brontë's blinding cloud, about the split in Virginia Woolf's head and the split in her economic condition. We talked about Lady Murasaki, who wrote in a form that no respectable man would touch, Hroswit, a little name whose plays "may perhaps amuse myself," Miss Austen, who had no more expression in society than a firescreen or a poker. They did not all write letters, write memoirs, or go on the stage. Sappho--only an ambiguous, somewhat disagreeable name. Corinna? The teacher of Pindar. Olive Schriener, growing up on the veldt, wrote on book, married happily, and ever wrote another. Kate Chopin wrote a scandalous book and never wrote another. (Jean has written nothing.). There was M-ry Sh-ll-y who wrote you know what and Ch-rl-tt- P-rk-ns G-lm-an, who wrote one superb horror study and lots of sludge (was it sludge?) and Ph-ll-s Wh--tl-y who was black and wrote eighteenth century odes (but it was the eighteenth century) and Mrs. -nn R-dcl-ff- S-thw-rth and Mrs. G--rg- Sh-ld-n and (Miss?) G--rg-tt- H-y-r and B-rb-r- C-rtl-nd and the legion of those, who writing, write not, like the dead Miss B--l-y of the poem who was seduced into bad practices (fudging her endings) and hanged herself in her garter. The sun was going down. I was blind and stiff. It's at this point that the computer (which has run amok and eaten Los Angeles) is defeated by some scientifically transcendent version of pulling the plug; the furniture stood around unknowing (though we had just pulled out the plug) and Lady, who got restless when people talked at suck length because she couldn't understand it, stuck her head out from under the couch, looking for things to herd. We had talked for six hours, from one in the afternoon until seven; I had at that moment an impression of our act of creation so strong, so sharp, so extraordinarily vivid, that I could not believe all our talking hadn't led to something more tangible--mightn't you expect at least a little blue pyramid sitting in the middle of the floor?

That any society ought to have philosophers in its midst seems to us an axiom of any possible social philosophy. Probably any society will have some reflective people in it, some Socrates or Mandeville or Wollstonecraft to ask awkward questions, but even if this is to be welcomed, it does not follow that any society should have professional philosophers in its midst, nor, if it does have them, that their activities should the take the form ours assume. The very professionalization of philosophy makes the likelihood more remote that those awkward questions, necessary for a healthy social consciousness, should come from philosophers. It may make for better philosophy and a better society if they come from a social misfit like Diogenes, or from an anathemetized lense-grinder like Spinoza, or from a man of affairs, an unsuccessful aspirant to two chairs of philosophy, like Hume. (Even more conventionally acceptable moral philosophers like Aquinas and Butler earned their living as clerics, not as philosophers.) The questions we need to ask occasionally are, first, why anyone should be a philosopher (in our sense); second, why anyone else should pay one to be a philosopher; third, how many should be paid philosophers; and fourth, what exact form the activity of paid philosophers should take.

It is one of the great beauties of our system, that a working-man may raise himself into the power and position of a master by his own exertions and behaviour; that, in fact, every one who rules himself to decency and sobriety of conduct, and attention to his duties, comes over to our ranks; it may not be always as a master, but as an over-looker, a cashier, a book-keeper, a clerk, one on the side of authority and order.' 'You consider all who are unsuccessful in raising themselves in the world, from whatever cause, as your enemies, then, if I under-stand you rightly,' said Margaret' in a clear, cold voice. 'As their own enemies, certainly,' said he, quickly, not a little piqued by the haughty disapproval her form of expression and tone of speaking implied. But, in a moment, his straightforward honesty made him feel that his words were but a poor and quibbling answer to what she had said; and, be she as scornful as she liked, it was a duty he owed to himself to explain, as truly as he could, what he did mean. Yet it was very difficult to separate her interpretation, and keep it distinct from his meaning. He could best have illustrated what he wanted to say by telling them something of his own life; but was it not too personal a subject to speak about to strangers? Still, it was the simple straightforward way of explaining his meaning; so, putting aside the touch of shyness that brought a momentary flush of colour into his dark cheek, he said: 'I am not speaking without book. Sixteen years ago, my father died under very miserable circumstances. I was taken from school, and had to become a man (as well as I could) in a few days. I had such a mother as few are blest with; a woman of strong power, and firm resolve. We went into a small country town, where living was cheaper than in Milton, and where I got employment in a draper's shop (a capital place, by the way, for obtaining a knowledge of goods). Week by week our income came to fifteen shillings, out of which three people had to be kept. My mother managed so that I put by three out of these fifteen shillings regularly. This made the beginning; this taught me self-denial. Now that I am able to afford my mother such comforts as her age, rather than her own wish, requires, I thank her silently on each occasion for the early training she gave me. Now when I feel that in my own case it is no good luck, nor merit, nor talent,—but simply the habits of life which taught me to despise indulgences not thoroughly earned,—indeed, never to think twice about them,—I believe that this suffering, which Miss Hale says is impressed on the countenances of the people of Milton, is but the natural punishment of dishonestly-enjoyed pleasure, at some former period of their lives. I do not look on self-indulgent, sensual people as worthy of my hatred; I simply look upon them with contempt for their poorness of character.

In the end, to be sure, to present the debit side of the account to these religions and to bring into the light of day their uncanny perilousness — it costs dear and terribly when religions hold sway, not as means of education and breeding in the hands of the philosopher, but in their own right and as sovereign, when they themselves want to be final ends and not means beside other means. Among men, as among every other species, there is a surplus of failures, of the sick, the degenerate, the fragile, of those who are bound to suffer; the successful cases are, among men too, always the exception, and. considering that man is the animal that has not yet been established, the rare exception. But worse still: the higher the type of man a man represents, the greater the improbability he will turn out well: chance, the law of absurdity in the total economy of mankind, shows itself in its most dreadful shape in its destructive effect on higher men, whose conditions of life are subtle, manifold and difficult to compute. Now what is the attitude of the above-named two chief religions towards this surplus of unsuccessful cases? They seek to preserve, to retain in life, whatever can in any way be preserved, indeed they side with it as a matter of principle as religions for sufferers, they maintain that all those who suffer from life as from an illness are in the right, and would like every other feeling of life to be counted false and become impossible.

In order to make clear what this fourth stage has in view, and to throw some light on the curious term 'transformation,' we must first take account of those psychic needs of man which were not given a place in the other stages. In other words, we must ascertain what could seem more desirable or lead further than the claim to be a normally adapted, social being. Nothing is more useful or fitting than to be a normal human being; but the very notion of a 'normal human being' suggests a restriction to the average – as does also the concept of adaptation. It is only a man who as things stand, already finds it difficult to come to terms with the everyday world who can see in this restriction a desirable improvement: a man, let us say, whose neurosis unfits him for normal life. To be 'normal' is a splendid ideal for the unsuccessful, for all those who have not yet found an adaptation. But for people who have far more ability than the average, for whom it was never hard to gain successes and to accomplish their share of the world’s work-for them restriction to the normal signifies the bed of Procrustes, unbearable boredom, infernal sterility and hopelessness. As a consequence there are many people who become neurotic because they are only normal, as there are people who are neurotic because they cannot become normal. For the former the very thought that you want to educate them to normality is a nightmare; their deepest need is really to be able to lead 'abnormal' lives.

When a man is asleep, he has in a circle round him the chain of the hours, the sequence of the years, the order of the heavenly host. Instinctively, when he awakes, he looks to these, and in an instant reads off his own position on the earth’s surface and the amount of time that has elapsed during his slumbers; but this ordered procession is apt to grow confused, and to break its ranks. Suppose that, towards, morning, after a night of insomnia, sleep descends upon him while he is reading, in quite a different position from that in which he normally goes to sleep, he has only to lift his arm to arrest the sun and turn it back in its course, and, at the moment of waking, he will have no idea of the time, but will conclude that he has just gone to bed. Or suppose that he gets drowsy in some even more abnormal position; sitting in an armchair, say, after dinner: then the world will go hurtling out of orbit, the magic chair will carry him at full speed through time and space, and when he opens his eyes again he will imagine that he went to sleep months earlier in another place. But for me it was enough if, in my own bed, my sleep was so heavy as completely to relax my consciousness; for then I lost all sense of the place in which I had gone to sleep, and when I awoke in the middle of the night, not knowing where I was, I could not even be sure at first who I was; I had only the most rudimentary sense of existence, such as may lurk and flicker in the depths of an animal's consciousness; I was more destitute than the cave-dweller; but then the memory - not yet of the place in which I was, but of various other places where I had lived and might now very possibly be - would come like a rope let down from heaven to draw me up out of the abyss of not-being, from which I could never have escaped by myself: in a flash I would traverse centuries of civilisation, and out of a blurred glimpse of oil-lamps, then of shirts with turned-down collars, would gradually piece together the original components of my ego. Perhaps the immobility of the things that surround us is forced upon them by our conviction that they are themselves and not anything else, by the immobility of our conception of them. For it always happened that when I awoke like this, and my mind struggled in an unsuccessful attempt to discover where I was, everything revolved around me through the darkness: things, places, years. My body, still too heavy with sleep to move, would endeavour to construe from the pattern of its tiredness the position of its various limbs, in order to deduce therefrom the direction of the wall, the location of the furniture, to piece together and give a name to the house in which it lay. Its memory, the composite memory of its ribs, its knees, its shoulder-blades, offered it a whole series of rooms in which it had at one time or another slept, while the unseen walls, shifting and adapting themselves to the shape of each successive room that it remembered, whirled round it in the dark.

...it is because man's condition is ambiguous that he seeks, through failure and outrageousness, to save his existence. Thus, to say that action has to be lived in its truth, that is, in the consciousness of the antinomies which it involves, does not mean that one has to renounce it. In Plutarch Lied Pierrefeu rightly says that in war there is no victory which can not be regarded as unsuccessful, for the objective which one aims at is the total annihilation of the enemy and this result is never attained; yet there are wars which are won and wars which are lost. So is it with any activity; failure and success are two aspects of reality which at the start are not perceptible. That is what makes criticism so easy and art so difficult: the critic is always in a good position to show the limits that every artist gives himself in choosing himself; painting is not given completely either in Giotto or Titian or Cezanne; it is sought through the centuries and is never finished; a painting in which all pictorial problems are resolved is really inconceivable; painting itself is this movement toward its own reality; it is not the vain displacement of a millstone turning in the void; it concretizes itself on each canvas as an absolute existence. Art and science do not establish themselves despite failure but through it; which does not prevent there being truths and errors, masterpieces and lemons, depending upon whether the discovery or the painting has or has not known how to win the adherence of human consciousnesses; this amounts to saying that failure, always ineluctable, is in certain cases spared and in others not.

For my speaking gigs, the title of my presentation is always the same: 'The journey of a hero'. I learned from writer Joseph Campbell, that a hero is someone born into a world where they don’t fit in. They are then summoned on a call to an adventure that they are reluctant to take. What is the adventure? A revolutionary transformation of self. The final goal is to find the elixir. The magic potion that is the answer to unlocking HER. Then she comes "home" to this ordinary life transformed and shares her story of survival with others... My journey was like a war movie, where at the end, the hero has been bruised and bloodied, traumatized from witnessing untold amounts of death and destruction, and so damaged that she cannot go back to being the same woman who went to war. She may have even seen her death but was somehow resurrected. But to go on THAT journey, I had to be armed with the courage of a lioness... Individuals on the journey eventually find themselves experiencing a baptism by fire. It's that moment when they are just about to lose their lives, and they, miraculously, courageously find the answer that gives their life meaning. And that meaning saves them. In the words of Joseph Campbell, in "The Hero with a Thousand Faces", "The call to adventure signifies that destiny has summoned the hero. The hero, whether god or goddess, man or woman, the figure in a myth, or the dreamer in a dream, discovers and assimilates his opposites, his own unsuccessful self, either by swallowing it or being swallowed. I still see my younger self so clearly from that fateful day in my therapist's office. She stands up, in tears, on a mound of snow. Pissed off, she shouts, "Bitch!!! I'm not going to be swallowed!

With this symphony of voices man can play through the eternity of time in less than an hour, and can taste in small measure the delight of God, the Supreme Artist … I yield freely to the sacred frenzy … the die is cast, and I am writing the book—to be read either now or by posterity, it matters not. It can wait a century for a reader, as God Himself has waited 6,000 years for a witness. Within the “symphony of voices,” Kepler believed that the speed of each planet corresponds to certain notes in the Latinate musical scale popular in his day—do, re, mi, fa, sol, la, ti, do. He claimed that in the harmony of the spheres, the tones of Earth are fa and mi, that the Earth is forever humming fa and mi, and that they stand in a straightforward way for the Latin word for famine. He argued, not unsuccessfully, that the Earth was best described by that single doleful word.

[F]or a time of public need they thought that there was no man like him. During the peace while he was at the head of affairs he ruled with prudence; under his guidance Athens was safe, and reached the height of her greatness in his time. When the war began he showed that here too he had formed a true estimate of the Athenian power. He survived the commencement of hostilities two years and six months; and, after his death, his foresight was even better appreciated than during his life. For he had told the Athenians that if they would be patient and would attend to their navy, and not seek to enlarge their dominion while the war was going on, nor imperil the existence of the city, they would be victorious; but they did all that he told them not to do, and in matters which seemingly had nothing to do with the war, from motives of private ambition and private interest they adopted a policy which had disastrous effects in respect both of themselves and of their allies; their measures, had they been successful, would only have brought honour and profit to individuals, and, when unsuccessful, crippled the city in the conduct of the war. (Book 2 Chapter 65.4-7)

Kyle worked in technology; he knew it would only be a matter of time before the video of Daniela and the A-list actor went viral and spread everywhere. So he did what any pissed-off, red-blooded computer geek would do after catching his girlfriend giving an underwater blowjob to another man: he hacked into Twitter and deleted both the video and her earlier tweet from the site. Then, raging at the world that had devolved so much in civility that 140-character breakups had become acceptable, he shut down the entire network in a denial-of-service attack that lasted two days. And so began the Great Twitter Outage of 2011. The Earth nearly stopped on its axis. Panic and mayhem ensued as Twitter unsuccessfully attempted to counteract what it deemed the most sophisticated hijacking they’d ever experienced. Meanwhile, the FBI waited for either a ransom demand or political statement from the so-called “Twitter Terrorist.” But neither was forthcoming, as the Twitter Terrorist had no political agenda, already was worth millions, and had most inconveniently taken off to Tijuana, Mexico to get shit-faced drunk on cheap tequila being served by an eight-fingered bartender named Esteban.

Life was not a valuable gift, but death was. Life was a fever-dream made up of joys embittered by sorrows, pleasure poisoned by pain; a dream that was a nightmare-confusion of spasmodic and fleeting delights, ecstasies, exultations, happinesses, interspersed with long-drawn miseries, griefs, perils, horrors, disappointments, defeats, humiliations, and despairs--the heaviest curse devisable by divine ingenuity; but death was sweet, death was gentle, death was kind; death healed the bruised spirit and the broken heart, and gave them rest and forgetfulness; death was man's best friend; when man could endure life no longer, death came and set him free. In time, the Deity perceived that death was a mistake; a mistake, in that it was insufficient; insufficient, for the reason that while it was an admirable agent for the inflicting of misery upon the survivor, it allowed the dead person himself to escape from all further persecution in the blessed refuge of the grave. This was not satisfactory. A way must be conceived to pursue the dead beyond the tomb. The Deity pondered this matter during four thousand years unsuccessfully, but as soon as he came down to earth and became a Christian his mind cleared and he knew what to do. He invented hell, and proclaimed it.

It is almost necessary to say nowadays that a saint means a very good man. The notion of an eminence merely moral, consistent with complete stupidity or unsuccess, is a revolutionary image grown unfamiliar by its very familiarity, and needing, as do so many things of this older society, some almost preposterous modern parallel to give its original freshness and point. If we entered a foreign town and found a pillar like the Nelson Column, we should be surprised to learn that the hero on the top of it had been famous for his politeness and hilarity during a chronic toothache. If a procession came down the street with a brass band and a hero on a white horse, we should think it odd to be told that he had been very patient with a half-witted maiden aunt. Yet some such pantomime impossibility is the only measure of the innovation of the Christian idea of a popular and recognized saint. It must especially be realized that while this kind of glory was the highest, it was also in a sense the lowest. The materials of it were almost the same as those of labour and domesticity: it did not need the sword or sceptre, but rather the staff or spade. It was the ambition of poverty. All this must be approximately visualized before we catch a glimpse of the great effects of the story which lay behind the Canterbury Pilgrimage.

Why did you cry off?” She stiffened in surprise; then, trying to match his light, mocking tone, she said, “Viscount Mondevale proved to be a trifle high in the instep about things like his fiancé cavorting about in cottages and greenhouses with you.” She fired and missed. “How many contenders are there this Season?” he asked conversationally as he turned to the target, pausing to wipe the gun. She knew he meant contenders for her hand, and pride absolutely would not allow her to say there were none, nor had there been for a long time. “Well…” she said, suppressing a grimace as she thought of her stout suitor with a houseful of cherubs. Counting on the fact that he didn’t move in the inner circles of the ton, she assumed he wouldn’t know much about either suitor. He raised the gun as she said, “There’s Sir Francis Belhaven, for one.” Instead of firing immediately as he had before, he seemed to require a long moment to adjust his aim. “Belhaven’s an old man,” he said. The gun exploded, and the twig snapped off. When he looked at her his eyes had chilled, almost as if he thought less of her. Elizabeth told herself she was imagining that and determined to maintain their mood of light conviviality. Since it was her turn, she picked up a gun and lifted it. “Who’s the other one?” Relieved that he couldn’t possibly find fault with the age of her reclusive sportsman, she gave him a mildly haughty smile. “Lord John Marchman,” she said, and she fired. Ian’s shout of laughter almost drowned out the report from the gun. “Marchman!” he said when she scowled at him and thrust the butt of the gun in his stomach. “You must be joking!” “You spoiled my shot,” she countered. “Take it again,” he said, looking at her with a mixture of derision, disbelief, and amusement. “No, I can’t shoot with you laughing. And I’ll thank you to wipe that smirk off your face. Lord Marchman is a very nice man.” “He is indeed,” said Ian with an irritating grin. “And it’s a damned good thing you like to shoot, because he sleeps with his guns and fishing poles. You’ll spend the rest of your life slogging through streams and trudging through the woods.” “I happen to like to fish,” she informed him, striving unsuccessfully not to lose her composure. “And Sir Francis may be a trifle older than I, but an elderly husband might be more kind and tolerant than a younger one.” “He’ll have to be tolerant,” Ian said a little shortly, turning his attention back to the guns, “or else a damned good shot.” It angered Elizabeth that he was suddenly attacking her when she had just worked it out in her mind that they were supposed to be dealing with what had happened in a light, sophisticated fashion. “I must say, you aren’t being very mature or very consistent!

They had forgotten that there exists in the modern world, perhaps for the first time in history, a class of people whose interest is not that things should happen well or happen badly, should happen successfully or happen unsuccessfully, should happen to the advantage of this party or the advantage of that part, but whose interest simply is that things should happen. It is the one great weakness of journalism as a picture of our modern existence, that it must be a picture made up entirely of exceptions. We announce on flaring posters that a man has fallen off a scaffolding. We do not announce on flaring posters that a man has not fallen off a scaffolding. Yet this latter fact is fundamentally more exciting, as indicating that that moving tower of terror and mystery, a man, is still abroad upon the earth. That the man has not fallen off a scaffolding is really more sensational; and it is also some thousand times more common. But journalism cannot reasonably be expected thus to insist upon the permanent miracles. Busy editors cannot be expected to put on their posters, “Mr. Wilkinson Still Safe,” or “Mr. Jones, of Worthing, Not Dead Yet.” They cannot announce the happiness of mankind at all. They cannot describe all the forks that are not stolen, or all the marriages that are not judiciously dissolved. Hence the complete picture they give of life is of necessity fallacious; they can only represent what is unusual. However democratic they may be, they are only concerned with the minority.

Let us beware.— Let us beware of thinking that the world is a living being. Where should it expand? On what should it feed? How could it grow and multiply? We have some notion of the nature of the organic; and we should not reinterpret the exceedingly derivative, late, rare, accidental, that we perceive only on the crust of the earth and make of it something essential, universal, and eternal, which is what those people do who call the universe an organism. This nauseates me. Let us even beware of believing that the universe is a machine: it is certainly not constructed for one purpose, and calling it a “machine” does it far too much honor. Let us beware of positing generally and everywhere anything as elegant as the cyclical movements of our neighboring stars; even a glance into the Milky Way raises doubts whether there are not far coarser and more contradictory movements there, as well as stars with eternally linear paths, etc. The astral order in which we live is an exception; this order and the relative duration that depends on it have again made possible an exception of exceptions: the formation of the organic. The total character of the world, however, is in all eternity chaos—in the sense not of a lack of necessity but of a lack of order, arrangement, form, beauty, wisdom, and whatever other names there are for our aesthetic anthropomorphisms. Judged from the point of view of our reason, unsuccessful attempts are by all odds the rule, the exceptions are not the secret aim, and the whole musical box repeats eternally its tune2 which may never be called a melody—and ultimately even the phrase “unsuccessful attempt” is too anthropomorphic and reproachful. But how could we reproach or praise the universe? Let us beware of attributing to it heartlessness and unreason or their opposites: it is neither perfect nor beautiful, nor noble, nor does it wish to become any of these things; it does not by any means strive to imitate man. None of our aesthetic and moral judgments apply to it. Nor does it have any instinct for self-preservation or any other instinct; and it does not observe any laws either. Let us beware of saying that there are laws in nature. There are only necessities: there is nobody who commands, nobody who obeys, nobody who trespasses. Once you know that there are no purposes, you also know that there is no accident; for it is only beside a world of purposes that the word “accident” has meaning. Let us beware of saying that death is opposed to life. The living is merely a type of what is dead, and a very rare type. Let us beware of thinking that the world eternally creates new things. There are no eternally enduring substances; matter is as much of an error as the God of the Eleatics. But when shall we ever be done with our caution and care? When will all these shadows of God cease to darken our minds? When will we complete our de-deification of nature? When may we begin to “naturalize” humanity in terms of a pure, newly discovered, newly redeemed nature?

It was dusk when Ian returned, and the house seemed unnaturally quiet. His uncle was sitting near the fire, watching him with an odd expression on his face that was half anger, half speculation. Against his will Ian glanced about the room, expecting to see Elizabeth’s shiny golden hair and entrancing face. When he didn’t, he put his gun back on the rack above the fireplace and casually asked, “Where is everyone?” “If you mean Jake,” the vicar said, angered yet more by the way Ian deliberately avoided asking about Elizabeth, “he took a bottle of ale with him to the stable and said he was planning to drink it until the last two days were washed from his memory.” “They’re back, then?” “Jake is back,” the vicar corrected as Ian walked over to the table and poured some Madeira into a glass. “The servingwomen will arrive in the morn. Elizabeth and Miss Throckmorton-Jones are gone, however.” Thinking Duncan meant they’d gone for a walk, Ian flicked a glance toward the front door. “Where have they gone at this hour?” “Back to England.” The glass in Ian’s hand froze halfway to his lips. “Why?” he snapped. “Because Miss Cameron’s uncle has accepted an offer for her hand.” The vicar watched in angry satisfaction as Ian tossed down half the contents of his glass as if he wanted to wash away the bitterness of the news. When he spoke his voice was laced with cold sarcasm. “Who’s the lucky bridegroom?” “Sir Francis Belhaven, I believe.” Ian’s lips twisted with excruciating distaste. “You don’t admire him, I gather?” Ian shrugged. “Belhaven is an old lecher whose sexual tastes reportedly run to the bizarre. He’s also three times her age.” “That’s a pity,” the vicar said, trying unsuccessfully to keep his voice blank as he leaned back in his chair and propped his long legs upon the footstool in front of him. “Because that beautiful, innocent child will have no choice but to wed that old…lecher. If she doesn’t, her uncle will withdraw his financial support, and she’ll lose that home she loves so much. He’s perfectly satisfied with Belhaven, since he possesses the prerequisites of title and wealth, which I gather are his only prerequisites. That lovely girl will have to wed that old man; she has no way to avoid it.” “That’s absurd,” Ian snapped, draining his glass. “Elizabeth Cameron was considered the biggest success of her season two years ago. It was pubic knowledge she’d had more than a dozen offers. If that’s all he cares about, he can choose from dozens of others.” Duncan’s voice was laced with uncharacteristic sarcasm. “That was before she encountered you at some party or other. Since then it’s been public knowledge that she’s used goods.” “What the hell is that supposed to mean?” “You tell me, Ian,” the vicar bit out. “I only have the story in two parts from Miss Throckmorton-Jones. The first time she spoke she was under the influence of laudanum. Today she was under the influence of what I can only describe as the most formidable temper I’ve ever seen. However, while I may not have the complete story, I certainly have the gist of it, and if half what I’ve heard is true, then it’s obvious that you are completely without either a heart or a conscience! My own heart breaks when I imagine Elizabeth enduring what she has for nearly two years. When I think of how forgiving of you she has been-“ “What did the woman tell you?” Ian interrupted shortly, turning and walking over to the window.

The Midnight Game The "Midnight Game" is an old pagan ritual, used mainly as punishment for those who have broken the laws of the pagan religion in question.  While it was mainly used as a scare tactic to not disobey the gods, there is still a very existent chance of death to those who play the Midnight Game.  There is an even higher chance of permanent mental scarring. It is highly recommended that you DO NOT PLAY THE MIDNIGHT GAME.   However, for those few thrill seekers searching for a rush, or for those delving into obscure occult rituals, these are simple instructions on how to play. Do so at your own risk...   WARNING: I have played this game. People have died. Do not play this game. He will always be watching.   Instructions   PREREQUISITES:   It must be exactly 12:00 AM when you begin performing the ritual. Otherwise, it will not work.   MATERIALS:   You will need a candle, a piece of paper, a writing implement, matches or a lighter, salt, a wooden door, and at least one drop of your own blood. If you are playing with multiple people, they will need their own of the aforementioned materials and they will have to perform the steps below accordingly.   STEP 1:   Write your full name (first, middle, and last)on the piece of paper. Put at least one drop of blood on the paper. Allow it to soak into the paper.   STEP 2:   Turn off all of the lights in the place you are doing this. Go to your wooden door, and place the paper with your name on it in front of the door. Now, take out the candle and light it. Place it on top of the paper.   STEP 3:   Knock on the door twenty-two times. The hour must be 12:00 AM upon the final knock. Then, open the door, blow out the candle, and close the door. You have just allowed the "Midnight Man" to enter your house.   STEP 4:   Immediately relite your candle.   This is where the game begins. You must now lurk around your now completely dark house, with the lit candle in your hand. Your goal is to avoid the Midnight Man at all costs, until 3:33 AM. Should your candle ever go out, that means the Midnight Man is near you. You must relight your candle in the next ten seconds.   If you are not successful in doing this, you must then immediately surround yourself with a circle of salt. If you are unsuccessful in both of your actions, the Midnight Man will create a hallucination of your greatest fear, and rip out your organs one by one. You will feel it, but you will be unable to react.   If you are successful in creating the circle of salt, you must remain in there until 3:33 AM.   If you are successful in relighting your candle, you may proceed with the game. You must continue to 3:33 AM, without being attacked by the Midnight Man, or being trapped inside the circle of salt, to win the Midnight Game. The Midnight Man will leave your house at 3:33 AM, and you will be safe to proceed with your morning.   ADDITION:   Indications that you are near the Midnight Man will include sudden drop in temperature, seeing a pure black, humanoid figure through the darkness, and hearing very soft whispering coming from an indiscernible source. If you experience any of these, it is advised that you leave the area to avoid the Midnight Man.   DO NOT turn any of the lights on during the Midnight Game.   DO NOT use a flashlight during the Midnight Game.   DO NOT go to sleep during the Midnight Game.   DO NOT attempt to use another person's blood on your name.   DO NOT use a lighter as a substitute for a candle. It will not work.   AND DEFINITELY DO NOT attempt to provoke the Midnight Man in ANY WAY.   Even when the game is over, he will always be watching

In Memory of W. B. Yeats I He disappeared in the dead of winter: The brooks were frozen, the airports almost deserted, And snow disfigured the public statues; The mercury sank in the mouth of the dying day. What instruments we have agree The day of his death was a dark cold day. Far from his illness The wolves ran on through the evergreen forests, The peasant river was untempted by the fashionable quays; By mourning tongues The death of the poet was kept from his poems. But for him it was his last afternoon as himself, An afternoon of nurses and rumours; The provinces of his body revolted, The squares of his mind were empty, Silence invaded the suburbs, The current of his feeling failed; he became his admirers. Now he is scattered among a hundred cities And wholly given over to unfamiliar affections, To find his happiness in another kind of wood And be punished under a foreign code of conscience. The words of a dead man Are modified in the guts of the living. But in the importance and noise of to-morrow When the brokers are roaring like beasts on the floor of the bourse, And the poor have the sufferings to which they are fairly accustomed And each in the cell of himself is almost convinced of his freedom A few thousand will think of this day As one thinks of a day when one did something slightly unusual. What instruments we have agree The day of his death was a dark cold day. II You were silly like us; your gift survived it all: The parish of rich women, physical decay, Yourself. Mad Ireland hurt you into poetry. Now Ireland has her madness and her weather still, For poetry makes nothing happen: it survives In the valley of its making where executives Would never want to tamper, flows on south From ranches of isolation and the busy griefs, Raw towns that we believe and die in; it survives, A way of happening, a mouth. III Earth, receive an honoured guest: William Yeats is laid to rest. Let the Irish vessel lie Emptied of its poetry. In the nightmare of the dark All the dogs of Europe bark, And the living nations wait, Each sequestered in its hate; Intellectual disgrace Stares from every human face, And the seas of pity lie Locked and frozen in each eye. Follow, poet, follow right To the bottom of the night, With your unconstraining voice Still persuade us to rejoice; With the farming of a verse Make a vineyard of the curse, Sing of human unsuccess In a rapture of distress; In the deserts of the heart Let the healing fountain start, In the prison of his days Teach the free man how to praise.

Oh, my," said Nerissa, when she could speak. Juliet, smiling, murmured, "Would you just look at her." "I don't think we can help but look at her," murmured an urbane voice, and gasping, all three women turned to see Lucien standing in the doorway, arms crossed and his black eyes gleaming in the candlelight. He lifted his hand.  "Turn around, my dear," he said, giving a negligent little wave.  Her eyes huge, Amy slowly did as he asked, staring down at herself in awe and disbelief.  The gown, an open-robed saque of watered silk, shimmered with every movement, a vibrant purplish-blue in this light, a vivid emerald-green in that.  Its robed bodice open to show a stomacher of bright yellow satin worked with turquoise and green embroidery, it had tight sleeves ending in treble flounces just behind the elbow, which, combined with the chemise's triple tiers of lace, made Amy feel as though she had wings.  She smoothed her palms over the flounced and scalloped petticoats of royal blue silk, and then, with impulsive delight, threw back her head on a little laugh, extended her arms and spun on her toe, making gauzy sleeves, shining hair, and yards upon yards of shimmering fabric float in the air around her. Hannah, who did not think such behavior was quite appropriate, especially in front of a duke, frowned, but Lucien was trying hard to contain his amusement.  He couldn't remember the last time he'd made anyone so happy, and it touched something deep inside him that he'd long thought dead.  He exchanged a look of furtive triumph with Nerissa. "Oh!  Is it really me?" Amy breathed, reverently touching her sleeve and then raising wide, suddenly misty eyes to her small audience. "It is really you," Juliet said, smiling. "Only someone with your coloring could wear such bold shades and make them work for instead of against you," said Nerissa, coming forward to tie a black ribbon around Amy's neck.  "Lud, if I tried to wear those colors, I daresay they would overwhelm me!" "Speaking of overwhelmed . . ."  Amy turned to face the man who still lounged negligently in the doorway, his fingers trying, quite unsuccessfully, to rub away the little smile that tugged at his mouth.  "Your Grace, I don't know how to thank you," she whispered, dabbing away one tear, then another.  "No one has ever done anything like this for me before and I . . . I feel like a princess." "My dear girl.  Don't you know?"  His smile deepened and she saw what was almost a cunning gleam come into his enigmatic black eyes.  "You are a princess.  Now dry those tears and if you must thank me, do so by enjoying yourself tonight." "I will, Your Grace." "Yes," he said, on a note of finality.  "You will." And

RESENTMENT - “Resentment is blockade No. 1 to spiritual power.” -“Resentment is a poisonous emotion that eats away at a person's peace of mind and mental well-being. It also affects their ability to respond positively to others.” -“Resentment says volumes about the person who resents, but very little about the persons or actions the resentment is directed at.” -“When you embrace resentment, you empower others to affect your emotional response.” -“People must be given the same rights you have, to think, speak and act as they wish. No amount of resentment can or will change others opinions about you/ towards you.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims SUCCESS -“God’s plan for man’s success is built on four pillars: (1) faith/belief. (2) initiative/effort. (3) obedience/discipline to the laws of the universe. (4) benevolence- what you do to others and for others. -“Success is 80% psychology and 20% effort. Once the mind is programme to succeed, and you initiate the effort, the universe will provide the tools to achieve success.” -“People inability to succeed, is not necessarily attributed to their lack of opportunity, desire or effort.“ -“The absolute reason why people are unsuccessful is their lack of knowledge of how their minds work. As a result, they fail to take the actions necessary to achieve their desired objective.” -“Success is not final, neither is failure fatal….it is the courage to continue that counts.” -“Success is all about consistency with the fundamentals.” -“Whatever man has done, man can do…”modeling is the key to duplicating any form of human excellence.” If you want what others have, just know what they know, and do what they do.” -“If there is no visual plan or path to success for you to model, then it is your responsibility to create a path for others to follow.“ - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims TEMPERANCE -“A balance life requires one to be temperate in all things - abstaining from that which is bad for you and be moderate with that which is good for you.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims

Does an arbitrary human convention, a mere custom, decree that man must guide his actions by a set of principles—or is there a fact of reality that demands it? Is ethics the province of whims: of personal emotions, social edicts and mystic revelations—or is it the province of reason? Is ethics a subjective luxury—or an objective necessity? In the sorry record of the history of mankind’s ethics—with a few rare, and unsuccessful, exceptions—moralists have regarded ethics as the province of whims, that is: of the irrational. Some of them did so explicitly, by intention—others implicitly, by default. A “whim” is a desire experienced by a person who does not know and does not care to discover its cause. No philosopher has given a rational, objectively demonstrable, scientific answer to the question of why man needs a code of values. So long as that question remained unanswered, no rational, scientific, objective code of ethics could be discovered or defined. The greatest of all philosophers, Aristotle, did not regard ethics as an exact science; he based his ethical system on observations of what the noble and wise men of his time chose to do, leaving unanswered the questions of: why they chose to do it and why he evaluated them as noble and wise. Most philosophers took the existence of ethics for granted, as the given, as a historical fact, and were not concerned with discovering its metaphysical cause or objective validation. Many of them attempted to break the traditional monopoly of mysticism in the field of ethics and, allegedly, to define a rational, scientific, nonreligious morality. But their attempts consisted of trying to justify them on social grounds, merely substituting society for God. The avowed mystics held the arbitrary, unaccountable “will of God” as the standard of the good and as the validation of their ethics. The neomystics replaced it with “the good of society,” thus collapsing into the circularity of a definition such as “the standard of the good is that which is good for society.” This meant, in logic—and, today, in worldwide practice—that “society” stands above any principles of ethics, since it is the source, standard and criterion of ethics, since “the good” is whatever it wills, whatever it happens to assert as its own welfare and pleasure. This meant that “society” may do anything it pleases, since “the good” is whatever it chooses to do because it chooses to do it. And—since there is no such entity as “society,” since society is only a number of individual men—this meant that some men (the majority or any gang that claims to be its spokesman) are ethically entitled to pursue any whims (or any atrocities) they desire to pursue, while other men are ethically obliged to spend their lives in the service of that gang’s desires. This could hardly be called rational, yet most philosophers have now decided to declare that reason has failed, that ethics is outside the power of reason, that no rational ethics can ever be defined, and that in the field of ethics—in the choice of his values, of his actions, of his pursuits, of his life’s goals—man must be guided by something other than reason. By what? Faith—instinct—intuition—revelation—feeling—taste—urge—wish—whim Today, as in the past, most philosophers agree that the ultimate standard of ethics is whim (they call it “arbitrary postulate” or “subjective choice” or “emotional commitment”)—and the battle is only over the question or whose whim: one’s own or society’s or the dictator’s or God’s. Whatever else they may disagree about, today’s moralists agree that ethics is a subjective issue and that the three things barred from its field are: reason—mind—reality. If you wonder why the world is now collapsing to a lower and ever lower rung of hell, this is the reason. If you want to save civilization, it is this premise of modern ethics—and of all ethical

He was very well aware that he ran no risk of being ridiculous in the eyes of Betsy or any other fashionable people. He was very well aware that in their eyes the position of an unsuccessful lover of a girl, or of any woman free to marry, might be ridiculous. But the position of a man pursuing a married woman, and, staking his life on drawing her into adultery, has something fine and grand about it, and can never be ridiculous; and so it was with a proud and gay smile under his mustaches that he lowered the opera glass and looked at his cousin.

Where is Mistress Denny? I thought she was going to bring Angus herself." John tried unsuccessfully to mask a smile. His eyes watered from laughter and he brought up his sleeve to wipe them, turning slightly away from Ruairi. When the man laughed, he looked ten years younger. "Ye see, my laird, Angus leaped on Mistress Denny and pushed her down into a pile of horse manure. When a couple of Ruairi's men passed in front of Torquil's door carrying a tub, Ruairi stared at John and then turned to Fagan as the men burst out laughing. Fagan threw back his head, slapping his hands on his thighs. "You couldn't just leave well enough alone, could you?" asked a voice from the hall. Ravenna stepped into the room and the men gazed at her with wide eyes. When Angus rose and attempted to move toward her, she help up her hand to stay him. "Don't. You. Dare. You wicked, wicked beast. I've had enough of you for one day. Sit Down!" When Angus sat on command, Fagan murmured, "Bloody coward.

For Penina Mezei petrify motive in folk literature stems from ancient, mythical layers of culture that has undergone multiple transformations lost the original meaning. Therefore, the origin of this motif in the narrative folklore can be interpreted depending on the assumptions that you are the primary elements of faith in Petrify preserved , lost or replaced elements that blur the idea of integrity , authenticity and functionality of the old ones . Motif Petrify in different genres varies by type of actor’s individuality, time and space, properties and actions of its outcome, the relationship of the narrator and singers from the text. The particularity of Petrify in particular genres testifies about different possibilities and intentions of using the same folk beliefs about transforming, says Penina Mezei. In moralized ballads Petrify is temporary or eternal punishment for naughty usually ungrateful children. In the oral tradition, demonic beings are permanently Petrifying humans and animals. Petrify in fairy tales is temporary, since the victims, after entering into the forbidden demonic time and space or breaches of prescribed behavior in it, frees the hero who overcomes the demonic creature, emphasizes Mezei. Faith in the power of magical evocation of death petrifaction exists in curses in which the slanderer or ungrateful traitor wants to convert into stone. In search of the magical meaning of fatal events in fairy tales, however, it should be borne in mind that they concealed before, but they reveal the origin of the ritual. The work of stone - bedrock Penina Mezei pointed to the belief that binds the soul stone dead or alive beings. Penina speaks of stone medial position between earth and sky, earth and the underworld. Temporary or permanent attachment of the soul to stone represents a state between life and death will be punished its powers cannot be changed. Rescue petrified can only bring someone else whose power has not yet subjugated the demonic forces. While the various traditions demons Petrifying humans and animals, as long as in fairy tales, mostly babe, demon- old woman. Traditions brought by Penina Mezei , which describe Petrify people or animals suggest specific place events , while in fairy tales , of course , no luck specific place names . Still Penina spotted chthonic qualities babe, and Mezei’s with plenty of examples of comparative method confirmed that they were witches. Some elements of procedures for the protection of the witch could be found in oral stories and poems. Fairy tales keep track of violations few taboos - the hero , despite the ban on the entry of demonic place , comes in the woods , on top of a hill , in a demonic time - at night , and does not respect the behaviors that would protect him from demons . Interpreting the motives Petrify as punishment for the offense in the demon time and space depends on the choice of interpretive method is applied. In the book of fairy tales Penina Mezei writes: Petrify occurs as a result of unsuccessful contact with supernatural beings Petrify is presented as a metaphor for death (Penina Mezei West Bank Fairytales: 150). Psychoanalytic interpretation sees in the form of witches character, and the petrification of erotic seizure of power. Female demon seized fertilizing power of the masculine principle. By interpreting the archetypal witch would chthonic anima, anabaptized a devastating part unindividualized man. Ritual access to the motive of converting living beings into stone figure narrated narrative transfigured magical procedures some male initiation ceremonies in which the hero enters into a community of dedicated, or tracker sacrificial rites. Compelling witches to release a previously petrified could be interpreted as the initiation mark the conquest of certain healing powers and to encourage life force, highlights the Penina.

Moses’ hand trembled as he wrote the words. …if you do not obey the Lord your God and do not carefully follow all his commands and decrees I am giving you today, all these curses will come upon you and overtake you…. The Lord will cause you to be defeated before your enemies. You will come at them from one direction but flee from them in seven, and you will become a thing of horror to all the kingdoms on earth…. At midday you will grope about like a blind man in the dark. You will be unsuccessful in everything you do; day after day you will be oppressed and robbed, with no one to rescue you.

Behind every successful man there's a lot of unsuccessful years.

With the massive growth of the frontal lobe a complete system was organized, capable of handling a larger portion of the environment than any other animal, enregistering sensitive impressions, inhibiting inappropriate responses, correcting unsuccessful reactions, making swift judgments and coherent responses, and not least storing the results in a capacious file of memories. Given this original organic equipment, man 'minded' more of his environment than any other animal, and so has become the dominant species on the planet.

But they had forgotten something; they had forgotten journalism. They had forgotten that there exists in the modern world, perhaps for the first time in history, a class of people whose interest is not that things should happen well or happen badly, should happen successfully or happen unsuccessfully, should happen to the advantage of this party or the advantage of that part, but whose interest simply is that things should happen. It is the one great weakness of journalism as a picture of our modern existence, that it must be a picture made up entirely of exceptions. We announce on flaring posters that a man has fallen off a scaffolding. We do not announce on flaring posters that a man has not fallen off a scaffolding. Yet this latter fact is fundamentally more exciting, as indicating that that moving tower of terror and mystery, a man, is still abroad upon the earth. That the man has not fallen off a scaffolding is really more sensational; and it is also some thousand times more common. But journalism cannot reasonably be expected thus to insist upon the permanent miracles. Busy editors cannot be expected to put on their posters, "Mr. Wilkinson Still Safe," or "Mr. Jones, of Worthing, Not Dead Yet." They cannot announce the happiness of mankind at all. They cannot describe all the forks that are not stolen, or all the marriages that are not judiciously dissolved. Hence the complete picture they give of life is of necessity fallacious; they can only represent what is unusual. However democratic they may be, they are only concerned with the minority.

Shortly after I began work with Teresa, I acquired another MPD client, a supposedly schizophrenic young man I will call Tony. He called in to the clinic on a day I was on telephone duty, saying he was having flashbacks of "ritual abuse.” I did not yet know what that was. Tony became my client. He could be quite entertaining. I have a vivid memory of him as a three-year-old, "Tiny Tony,” standing on his head on my office couch, and running down the hall to try unsuccessfully to make it to the bathroom. He had in his head the entire rock band of Guns’n’Roses, and I got to know Axl, the band leader, quite well. I remember the time Tony was in hospital and I went to visit him; Axl popped out and said, "Remember, we’re schizophrenic in here!

You’ve probably heard the stories about lottery winners losing it all. They’re not urban legends; they really happen. The depths people fall to after big lottery winnings are heartbreaking and mindboggling. And it isn’t only lottery winners. You’ve also heard the stories about famous movie stars, recording stars, or star athletes who make incredible fortunes, literally hundreds of millions of dollars, and somehow manage to wind up broke and in debt. And when you heard those stories, you probably thought the same thing I did: “Man, I don’t know how they pulled that off, but if I made that kind of money I sure wouldn’t squander it all like that!” But let me ask you a tough question: are you sure about that? Speaking as one who’s made it to the top and then seen it all evaporate, all I can say is, you might be surprised. There’s a reason those lottery winners lose it all again, a reason those shining stars plummet to those dark places: they may have had the big breaks, but they didn’t grasp the slight edge. Their winnings changed their bank account balance—but it didn’t change their philosophy. The purpose of this book is to show you the slight edge philosophy, show you how it works, give you plenty of examples, and show you exactly how to make it a core part of how you see the world and how you live your life every day. Throughout this book, if you look carefully you’ll find dozens of statements that embody this philosophy, statements like “Do the thing, and you shall have the power.” Here are a few more examples that you’ll come across in the following pages: Success is the progressive realization of a worthy ideal. Successful people do what unsuccessful people are not willing to do.

The men in her life were clean-cut, well-bred, reliable, unpretentious and good company. “Diana is an Uptown girl who has never gone in for downtown men,” observes Rory Scott. If they wore a uniform or had been cast aside by Sarah so much the better. She felt rather sorry for Sarah’s rejects and often tried, unsuccessfully, to be asked out by them. So she did washing for William van Straubenzee, one of Sarah’s old boyfriends, and ironed the shirts of Rory Scott, who had then starred in a television documentary about Trooping the Colour, and Diana regularly stayed for weekends at his parents’ farm near Petworth, West Sussex. She continued caring for his wardrobe during her royal romance, on one occasion delivering a pile of freshly laundered shirts to the back entrance of St. James’s Palace, where Rory was on duty, in order to avoid the press. James Boughey was another military man who took her out to restaurants and the theatre and Diana visited Simon Berry and Adam Russell at their rented house on the Blenheim estate when they were undergraduates at Oxford. There were lots of boyfriends but none became lovers. The sense of destiny which Diana had felt from an early age shaped, albeit unconsciously, her relationships with the opposite sex. She says: “I knew I had to keep myself tidy for what lay ahead.” As Carolyn observes: “I’m not a terrible spiritual person but I do believe that she was meant to do what she is doing and she certainly believes that. She was surrounded by this golden aura which stopped men going any further, whether they would have liked to or not, it never happened. She was protected somehow by a perfect light.” It is a quality noted by her old boyfriends. Rory Scott says roguishly: “She was very sexually attractive and the relationship was not a platonic one as far as I was concerned but it remained that way. She was always a little aloof, you always felt that there was a lot you would never know about her.” In the summer of 1979 another boyfriend, Adam Russell, completed his language degree at Oxford and decided to spend a year travelling. He left unspoken the fact that he hoped the friendship between himself and Diana could be renewed and developed upon his return. When he arrived home a year later it was too late. A friend told him: “You’ve only got one rival, the Prince of Wales.

In other cases, however-those of Copernicus, Einstein, and contemporary nuclear theory, for example-considerable time elapses between the first consciousness of breakdown and the emergence of a new paradigm. When that occurs, the historian may capture at least a few hints of what extraordinary science is like. Faced with an admittedly fundamental anomaly in theory, the scientist's first effort will often be to isolate it more precisely and give it structure. Though now aware that they cannot be quite right, he will push the rules of normal science harder than ever to see, in the area of difficulty, just where and how far they can be made to work. Simultaneously he will seek for ways of magnifying the breakdown, of making it more striking and perhaps also more suggestive than it had been when displayed in experiments the outcome of which was thought to be known in advance. And in the latter effort, more than in any other part of the post-paradigm development of science, he will look almost like our most prevalent image of the scientist. He will, in the first place, often seem a man searching at random, trying experiments just to see what will happen, looking for an effect whose nature he cannot quite guess. Simultaneously, since no experiment can be conceived without some sort of theory, the scientist in crisis will constantly try to generate speculative theories that, if successful, may disclose the road to a new paradigm and, if unsuccessful, can be surrendered with relative ease.

Quoting from page 294-5: ...the most favorable conditions for continued existence and evolution are those that include at least occasional periods of segmentation of the species into fairly completely isolated breeding populations. Groups that never undergo such segmentation will, we expect, sooner or later be completely extinguished. Such may be the explanation of the extinction of some of the conspicuously unsuccessful, widespread species in the past. They may have suffered from putting all their genetic eggs in one basket. Quoting page 320: Under these conditions [species being broken up into many separate breeding populations] there is a great increase in variety within the species, each isolated population necessarily differentiating into a different race. ... With a greater variety of harmonious genotypes [i.e. natural races, not hybrids] in existence the species is better adapted to face a varying and unpredictable future. Not all of its breeding populations may survive a change; but the chance that at least some will is greater than it would be for a single, large population. And those races that survive a change can then repopulate regions left vacant by those that have succumbed. ... The loss of adaptability of a species is the result of the inevitable tendency of a breeding population to become genetically uniform.

Those whose aggression is masked, or oblique, or unsuccessful, will always condemn it in others. They are likely to think of boxing as “primitive”—as if inhabiting the flesh were not a primitive proposition, radically inappropriate to a civilization supported by and always subordinate to physical strength: missiles, nuclear warheads. The terrible silence dramatized in the boxing ring is the silence of nature before man, before language, when the physical being alone was God. In any case, anger is an appropriate response to certain intransigent facts of life, not a motiveless malignancy as in classic tragedy but a fully motivated and socially coherent impulse. Impotence takes many forms—one of them being the reckless physical expenditure of physical potency.

An unsuccessful military coup from the Right was followed by a general strike from the Left. Then there was a general election. The Left won, and the Right got grumpy, or was it the other way around? Allan wasn’t really sure. In the end, there was war.

The great secret of success is a controlled inner conversation from premises of fulfilled desire. The only price you pay for success is the giving up of your former conversation – which belongs to the Old Man, the unsuccessful man.

Behind every unsuccessful woman is a man brought up by another woman.

Three days before Christmas, Tony Dungy’s phone rang in the middle of the night. His wife answered and handed him the receiver, thinking it was one of his players. There was a nurse on the line. Dungy’s son Jamie had been brought into the hospital earlier in the evening, she said, with compression injuries on his throat. His girlfriend had found him hanging in his apartment, a belt around his neck. Paramedics had rushed him to the hospital, but efforts at revival were unsuccessful.3.34 He was gone. A chaplain flew to spend Christmas with the family. “Life will never be the same again,” the chaplain told them, “but you won’t always feel like you do right now.” A few days after the funeral, Dungy returned to the sidelines. He needed something to distract himself, and his wife and team encouraged him to go back to work. “I was overwhelmed by their love and support,” he later wrote. “As a group, we had always leaned on each other in difficult times; I needed them now more than ever.” The team lost their first play-off game, concluding their season. But in the aftermath of watching Dungy during this tragedy, “something changed,” one of his players from that period told me. “We had seen Coach through this terrible thing and all of us wanted to help him somehow.” It is simplistic, even cavalier, to suggest that a young man’s death can have an impact on football games. Dungy has always said that nothing is more important to him than his family. But in the wake of Jamie’s passing, as the Colts started preparing for the next season, something shifted, his players say. The team gave in to Dungy’s vision of how football should be played in a way they hadn’t before. They started to believe.

Oh, for God’s sake,” she spat out. “Just say it. You’re involved with someone and it doesn’t work into your plans to spend time in Virgin River!” “That’s not it,” he said nervously. “You know everything about me! Yet you couldn’t even casually mention you were seeing someone at home?” “It’s not like that. Listen, I just need some time on this. Some patience. Because I really intend to do better by you than I have. I know I haven’t been here for you like I meant to be and—” “Stop!” she said. “I haven’t asked you for anything except to stay in touch! Stop whimpering!” He scowled. His neck got red. “I’m not whimpering!” “Well, you sure as hell aren’t talking! Man up!” “I’m trying! But you’re doing all the talking for me!” She had a few more hot retorts, but bit her tongue against them. She pursed her lips. He had been in Virgin River for months, but he went back to Grants Pass almost every week for a day or two. He had said it was to check on the construction company he’d left in the hands of his father and brothers. And to check on her? It must’ve been pretty hard on her to be asked to understand he had to be away so much, tending to his best friend’s widow. Imagine now, being told he’d have to make frequent trips to Virgin River to make sure the widow and baby were doing all right. Talk about complicated. Well, she wasn’t interested in that kind of relationship. “I think you’re trying to tell me there’s a woman back in Grants Pass who’s counting on you. You have obligations there.” “Yeah,” he said weakly. “But, Vanni, I have obligations here, as well. You and Mattie, you’re awful important to me…” Being referred to as an obligation should have made her want to cry, but instead it made her furious. “Well, don’t worry your little head. We’re getting along just fine—better every day. You have a life in Grants Pass. I wouldn’t want to get in the way of that.” “You’re not listening,” he said, his voice raising to match hers. “I want to be here with you, as often as possible,” he said. “I’m doing my damn best!” “It sounds like you have other things, other people you’d better pay attention to.” “Listen, things can happen that you don’t plan, don’t expect!” “Oh really?” she asked sarcastically. “Tell me about it,” she said. She hadn’t expected her husband to die, or to fall in love with Paul. If there was one thing she knew about the men in her life—her father, her late husband, Paul and all the guys who seemed to gather around him—they didn’t make commitments lightly, and once a promise was made, they never broke an oath. “I’m sure you’ll get everything straightened out,” she said. She tried to keep the angry edge out of her voice, but she was thoroughly unsuccessful. “Please, you have no obligations here. We’ll be fine. I don’t know why you didn’t just tell me—a long time ago! Did you think I wouldn’t understand you had to get home because there was someone there? Someone who was counting on you?” “It isn’t like that!” “You could have just told me!” “Vanessa! For God’s sake—” Paul attempted. Walt walked into the room. He looked stricken, startled. “Are you having an argument about something?” “No!” they both said. “Oh,” Walt said. “Poetry, I guess. Some new kind of poetry?” Vanessa hissed and Paul just shook his head. “I hear the baby,” she said, whirling out of the room. “I hear something, too,” Paul said, leaving in the opposite direction, charging out the front door and letting it slam behind him. Walt was left alone in the great room in front of a blazing hearth. “Well,” he said to himself. “Glad to know that wasn’t an argument.” *

Average people tend to think about merely maintaining the status quo; unsuccessful people think about simply surviving. Innovators and explorers think about what might be possible.

Ruxs lifted Green’s limp cock and sucked into his mouth, making an obscene slurping noise. He gripped Green’s ass and yanked him hard against his face, taking all of the flaccid meat, down to Green’s pubic hair. He swallowed and licked, keeping his nose buried in that scratchy bush. Green was growing by the millisecond and he knew he’d have to pull back soon, only being able to take half of Green’s erect cock. It was exhilarating for him to have his lips pressed against Green’s pelvis and his own cock was hard as steel. He just barely stroked himself; he didn’t want to come yet. Green was more than half-hard and Ruxs could feel his throat resisting the intrusion. He eased back but Green grabbed the back of his head with both hands and held him there. Kept his nose buried in his pubes. Forcing him to take it. Ruxs squeezed Green’s ass, slapped him hard on it. Hard enough to leave a mark. Green grunted his name, kept forcing him to take more. Ruxs felt the head of Green’s cock against the back of his tongue; he tasted the saltiness from the precome. He balked hard, his choke muffled. Green held him tight. The bastard rocked his hips forward, making him take even more. Damn, it was hot as fuck. He got a solid grip on Green’s hip and tried unsuccessfully to push him back. He gagged hard. And oh how his lover was loving it. Ruxs’ eyes watered as he tried to fight his gag reflex. Tried to relax his throat. Wasn’t working. But the domination Green was exhibiting was sure as hell working on his cock. His dick pulsed untouched, twitched on its own. Fuck, he needed to come. He was gonna come.  “Take it.” Green’s voice was barely recognizable. The command was made on a throaty growl. Almost evil. The thick steam billowing from the shower engulfed his lover and made him appear as if he had emerged from fire. Green thrust again, his solid grip on the back of Ruxs’ head still uncompromising. His strength unyielding. Ruxs rose up higher, gagged and spit, trying to open his mouth wider. He scrambled at Green’s tight ass, took his middle finger, and pressed it deep into him. No spit, no lube. You fuckin’ take it. Green shouted, releasing Ruxs’ head. Ruxs yanked back, gasping in a much need breath, still coughing and choking from the lack of oxygen. “Motherfucker,” he gasped. Ruxs pushed his finger in further, pressed against that spongy bundle of nerves that had Green cursing him back and clasping his big hand around his throat. Green’s knees buckled but he didn’t go down. The look on his face was absolute feral ecstasy. Ruxs watched him through hooded eyes as Green’s orgasm hurtled to the surface, full throttle. Green pulled on his shaft one, two, three times, and then he was coming all over Ruxs’ neck, his cheek, his lips. Green’s body jerked and jolted with each jet of come that hit Ruxs’ face. Ruxs just barely got out his own guttural shout before his balls tightened exquisitely and come burst from him, hitting Green’s shins, coating his foot. With his head bowed, and bathed in his partner’s come, he bit into the fleshy part of Green’s thigh and let his orgasm course through him. Lived in it. Loved it. “Fuuuuck,” he moaned. No one could make him come this hard but the man he loved. They

Daniel and the Pelican As I drove home from work one afternoon, the cars ahead of me were swerving to miss something not often seen in the middle of a six-lane highway: a great big pelican. After an eighteen-wheeler nearly ran him over, it was clear the pelican wasn’t planning to move any time soon. And if he didn’t, the remainder of his life could be clocked with an egg timer. I parked my car and slowly approached him. The bird wasn’t the least bit afraid of me, and the drivers who honked their horns and yelled at us as they sped by didn’t impress him either. Stomping my feet, I waved my arms and shouted to get him into the lake next to the road, all the while trying to direct traffic. “C’mon beat it, Big Guy, before you get hurt!” After a brief pause, he cooperatively waddled to the curb and slid down to the water’s edge. Problem solved. Or so I thought. The minute I walked away he was back on the road, resulting in another round of honking, squealing tires and smoking brakes. So I tried again. “Shoo, for crying out loud!” The bird blinked, first one eye then the other, and with a little sigh placated me by returning to the lake. Of course when I started for my car it was instant replay. After two more unsuccessful attempts, I was at my wits’ end. Cell phones were practically non-existent back then, and the nearest pay phone was about a mile away. I wasn’t about to abandon the hapless creature and run for help. He probably wouldn’t be alive when I returned. So there we stood, on the curb, like a couple of folks waiting at a bus stop. While he nonchalantly preened his feathers, I prayed for a miracle. Suddenly a shiny red pickup truck pulled up, and a man hopped out. “Would you like a hand?” I’m seldom at a loss for words, but one look at the very tall newcomer rendered me tongue-tied and unable to do anything but nod. He was the most striking man I’d ever seen--smoky black hair, muscular with tanned skin, and a tender smile flanked by dimples deep enough to drill for oil. His eyes were hypnotic, crystal clear and Caribbean blue. He was almost too beautiful to be real. The embroidered name on his denim work shirt said “Daniel.” “I’m on my way out to the Seabird Sanctuary, and I’d be glad to take him with me. I have a big cage in the back of my truck,” the man offered. Oh my goodness. “Do you volunteer at the Sanctuary?” I croaked, struggling to regain my powers of speech. “Yes, every now and then.” In my wildest dreams, I couldn’t have imagined a more perfect solution to my dilemma. The bird was going to be saved by a knowledgeable expert with movie star looks, who happened to have a pelican-sized cage with him and was on his way to the Seabird Sanctuary.

Victor ignored him and reached inside the dead man’s jacket, searching unsuccessfully for a wallet. He went to take the man’s radio receiver, but it was in pieces, a bullet having passed straight through on the way to his heart. In a shoulder holster Victor found a 9 mm Beretta 92F handgun and two spare magazines in a pocket. The Beretta was a good, reliable weapon with a fifteenround mag, but a heavy, bulky gun that, even without the attached suppressor, was impossible to conceal completely. With subsonic ammunition the stopping power wasn’t great either. For this kind of work it was a poor choice of pistol. If the guy wasn’t dead Victor might have told him so. The Beretta wouldn’t normally have been his preference but at times like this there was no such thing as too many guns.

Why some brilliant people are failures. I’ve been close for many years to a person who qualifies as a genius, has high abstract intelligence, and is Phi Beta Kappa. Despite this very high native intelligence, he is one of the most unsuccessful people I know. He has a very mediocre job (he’s afraid of responsibility). He has never married (lots of marriages end in divorce). He has few friends (people bore him). He’s never invested in property of any kind (he might lose his money). This man uses his great brainpower to prove why things won’t work rather than directing his mental power to searching for ways to succeed.

Goals are meant to be reached, dreams are meant to be accomplished but what happens when a man with dreams does nothing to accomplish his aim/goals in life? He becomes poor, dirty and unsuccessful.

He came of a family of cranks, in which all the oldest people had all the newest notions. One of his uncles always walked about without a hat, and another had made an unsuccessful attempt to walk about with a hat and nothing else.

Turn him loose, and the American White Man can and has whipped anything in sight. Sooner or later, the Jews will finally cross the borderline of American patience as they have done all throughout their history. When they do, the reaction of the American White Man will make the Jews get on their knees and pray for Adolf Hitler to save them. The revenge taken upon them by other outraged host people will seem like heaven compared to the ferocity of the White American, once he has had all he is going to take from these arrogant Jews. It is my hope to be organized and ready to channel this damned-up flood of righteous American rebellion against Jew tyranny, once it breaks loose, into CONSTRUCTIVE, rather than purely destructive directions. If I am successful, we can find a just solution to the Jewish problem. If I am unsuccessful, there will be Jews swinging from every lamp post in America.

Turn him loose, and the American White Man can and has whipped anything in sight. Sooner or later, the Jews will finally cross the borderline of American patience as they have done all throughout their history. When they do, the reaction of the American White Man will make the Jews get on their knees and pray for Adolf Hitler to save them. The revenge taken upon them by other outraged host people will seem like heaven compared to the ferocity of the White American, once he has had all he is going to take from these arrogant Jews. It is my hope to be organized and ready to channel this damned-up flood of righteous American rebellion against Jew tyranny, once it breaks loose, into CONSTRUCTIVE, rather than purely destructive directions. If I am successful, we can find a just solution to the Jewish problem. If I am unsuccessful, there will be Jews swinging from every lamp post in America.

Saul Alinsky’s Rules for Radicals (1971) now appears to be the playbook for partisans across the political spectrum: in place of reasoned debate, we have an unremitting stream of smears and ad hominem abuse, which when unsuccessful are followed up by attempts to deplatform adversaries or harm them in their personal lives or careers. This is healthy for no-one.

In 1970 the Quakers released a slim book entitled “Who Shall Live? Man’s Control over Birth and Death: A Report Prepared for the American Friends Service Committee” which was the result of a decision which the Family Planning Committee of the AFSC reached in December 1966 “to explore the issues involved in abortion.” That meeting in turn flowed from the November 1966 meeting that the AFSC had had with Planned Parenthood, and that meeting resulted from the setback the Quaker and Episcopalian forces for sexual liberation and eugenics in Philadelphia had suffered at the hands of Martin Mullen, when the governor capitulated to his demands and backed away from state-promoted birth control in August of the same year. As a result of their meeting with Planned Parenthood, the Quakers decided to “make a study of the availability of family planning services for medically indigent families in the city and to form an estimate as to the extent of the unmet need for such services. “Who Shall Live” was the fruit of this labor. “Who Shall Live?” is a graphic example of moral theology in the Quaker mode. It begins by announcing that “for 300 years members of the Society of Friends (Quakers) have been seekers after the truth” and concludes by admitting that they have been so far unsuccessful in their efforts. Where once people like Fox and Penn “thought of himself as created only a few thousand years ago,” the enlightened Quakers who wrote birth-control tracts in the 1960s “now know he is part of an evolutionary process that has been going on for billions of years. In that process he has arrived at a stage of knowledge and technology whereby he himself has the power, at least in part, to determine the direction in which he will evolve in the future.” Having decided that their religious forebears were wrong on just about everything because they didn’t understand science, the 1970 Quakers then give some sense of their own grasp of science as it applies to population issues. Looking at the world from outer space in 1968, the Quakers found it “incredible that 3.5 billion people should be living on that small spinning planet.” Taking their cue from Paul Ehrlich’s 1968 book “The Population Bomb” the Quakers concluded quite logically that if the planet cannot sustain 3.5 billion people in 1968, then it certainly couldn’t sustain 6 billion people in the year 2000. Unless drastic population-control measures are introduced immediately, dire consequences will follow. “Lamont C. Cole, who is a Professor of Ecology warns that we may one day find ourselves short of breathable air,” the Quakers announced breathlessly.