Us Andersen Quotes

But shouldn't all of us on earth give the best we have to others and offer whatever is in our power?

Each day of your life you are sowing seeds that one day you must harvest. When you have come to truly understand this, you will take your satisfaction from your work and never from your harvest. For the sowing of the seed is all any of us does in this life.

No goal is too distant, no path too arduous when we take the journey step by ‘step. Withdraw your mind from the seemingly impossible summit and turn your attention to the step to be taken today. Our steps through life are chains of cause and effect, and each step successfully taken delivers the next one to us with greater ease until in the end the final goal is ours.

He stared at her. "How do chicks do that?" "We have uteruses- they give us magic color sense.

Fairy tales are about trouble, about getting into and out of it, and trouble seems to be a necessary stage on the route to becoming. All the magic and glass mountains and pearls the size of houses and princesses beautiful as the day and talking birds and part-time serpents are distractions from the core of most of the stories, the struggle to survive against adversaries, to find your place in the world, and to come into your own. Fairy tales are almost always the stories of the powerless, of youngest sons, abandoned children, orphans, of humans transformed into birds and beasts or otherwise enchanted away from their own lives and selves. Even princesses are chattels to be disowned by fathers, punished by step-mothers, or claimed by princes, though they often assert themselves in between and are rarely as passive as the cartoon versions. Fairy tales are children's stories not in wh they were made for but in their focus on the early stages of life, when others have power over you and you have power over no one. In them, power is rarely the right tool for survival anyway. Rather the powerless thrive on alliances, often in the form of reciprocated acts of kindness -- from beehives that were not raided, birds that were not killed but set free or fed, old women who were saluted with respect. Kindness sewn among the meek is harvested in crisis... In Hans Christian Andersen's retelling of the old Nordic tale that begins with a stepmother, "The Wild Swans," the banished sister can only disenchant her eleven brothers -- who are swans all day look but turn human at night -- by gathering stinging nettles barehanded from churchyard graves, making them into flax, spinning them and knitting eleven long-sleeved shirts while remaining silent the whole time. If she speaks, they'll remain birds forever. In her silence, she cannot protest the crimes she accused of and nearly burned as a witch. Hauled off to a pyre as she knits the last of the shirts, she is rescued by the swans, who fly in at the last moment. As they swoop down, she throws the nettle shirts over them so that they turn into men again, all but the youngest brother, whose shirt is missing a sleeve so that he's left with one arm and one wing, eternally a swan-man. Why shirts made of graveyard nettles by bleeding fingers and silence should disenchant men turned into birds by their step-mother is a question the story doesn't need to answer. It just needs to give us compelling images of exile, loneliness, affection, and metamorphosis -- and of a heroine who nearly dies of being unable to tell her own story.

There were two things about this particular book (The Golden Book of Fairy Tales) that made it vital to the child I was. First, it contained a remarkable number of stories about courageous, active girls; and second, it portrayed the various evils they faced in unflinching terms. Just below their diamond surface, these were stories of great brutality and anguish, many of which had never been originally intended for children at all. (Although Ponsot included tales from the Brothers Grimm and Andersen, the majority of her selections were drawn from the French contes de fées tradition — stories created as part of the vogue for fairy tales in seventeenth century Paris, recounted in literary salons and published for adult readers.) I hungered for a narrative with which to make some sense of my life, but in schoolbooks and on television all I could find was the sugar water of Dick and Jane, Leave it to Beaver and the happy, wholesome Brady Bunch. Mine was not a Brady Bunch family; it was troubled, fractured, persistently violent, and I needed the stronger meat of wolves and witches, poisons and peril. In fairy tales, I had found a mirror held up to the world I knew — where adults were dangerous creatures, and Good and Evil were not abstract concepts. (…) There were in those days no shelves full of “self–help” books for people with pasts like mine. In retrospect, I’m glad it was myth and folklore I turned to instead. Too many books portray child abuse as though it’s an illness from which one must heal, like cancer . . .or malaria . . .or perhaps a broken leg. Eventually, this kind of book promises, the leg will be strong enough to use, despite a limp betraying deeper wounds that might never mend. Through fairy tales, however, I understood my past in different terms: not as an illness or weakness, but as a hero narrative. It was a story, my story, beginning with birth and ending only with death. Difficult challenges and trials, even those that come at a tender young age, can make us wiser, stronger, and braver; they can serve to transform us, rather than sending us limping into the future.

Silence is another element we find in classic fairy tales — girls muted by magic or sworn to silence in order to break enchantment. In "The Wild Swans," a princess is imprisoned by her stepmother, rolled in filth, then banished from home (as her older brothers had been before her). She goes in search of her missing brothers, discovers that they've been turned into swans, whereupon the young girl vows to find a way to break the spell. A mysterious woman comes to her in a dream and tells her what to do: 'Pick the nettles that grow in graveyards, crush and spin them into thread, then weave them into coats and throw them over your brothers' backs.' The nettles burn and blister, yet she never falters: picking, spinning, weaving, working with wounded, crippled hands, determined to save her brothers. All this time she's silent. 'You must not speak,' the dream woman has warned, 'for a single world will be like a knife plunged into your brothers' hearts.' You must not speak. That's what my stepfather said: don't speak, don't cry, don't tell. That's what my mother said as well, as we sat in hospital waiting rooms -- and I obeyed, as did my brothers. We sat as still and silent as stone while my mother spun false tales to explain each break and bruise and burn. Our family moved just often enough that her stories were fresh and plausible; each new doctor believed her, and chided us children to be more careful. I never contradicted those tales. I wouldn't have dared, or wanted to. They'd send me into foster care. They'd send my young brothers away. And so we sat, and the unspoken truth was as sharp as the point of a knife.

We say, 'I can't forgive him' or 'I can't forgive her' because we humans think we own something. At the end we were born with nothing and when we all die we take nothing with us.

I want to be undone by you. I want to be the one to come to pieces in your arms, to forget there is anything in this world but the two of us.

in a single instant, can the consciousness of the sin that has been committed in thoughts, words, and actions of our past life, be unfolded to us. When once the conscience is awakened, it springs up in the heart spontaneously, and God awakens the conscience when we least expect it. Then we can find no excuse for ourselves; the deed is there and bears witness against us.

Szasz opposed any involuntary psychiatric intervention and, along with the Cuckoo’s Nest portrayal, paved the way for the disastrous dismantling of U.S. mental health facilities. But more generally they helped make popular and respectable the idea that much of science is a sinister scheme concocted by a despotic conspiracy to oppress the people. Mental illness, both Szasz and Laing said, is “a theory not a fact”—now the universal bottom-line argument for anyone, from creationists to climate change deniers to antivaccine hysterics, who prefer to disregard science in favor of their own beliefs.

For most of us insist that somewhere in the past there was a golden age. But people who are forever dreaming of a mythical past are merely saying that they are afraid of the future. The past which men create for themselves is a place where thought is unnecessary and happiness is inevitable. The American temperament leans generally to a kind of mystical anarchism. In 1976 the Republicans were not yet the party of unhinged mystical anarchism they became over the next four decades. Rather, after the unhappiness, unfriendliness, cynicism, paranoia, and finally the high crimes of Richard Nixon, Americans were eager to install Mr. Rogers

If we can educate our desires in the right way, we will become ‘what we want to become and what our Father in Heaven would want us to become. It begins by careful contemplation of who we are and what we want in life.

As long as Modi and the BJP do not back away from asserting India’s strategic interests and continue to work for a militarily strong country (which includes a growing security relationship with the US and Japan), the RSS and its affiliates will continue to support Modi’s right to shape Indian foreign policy.

In 1982 I reported and wrote a Time cover story called “Inmate Nation” about what’s now called mass incarceration, because the number of U.S. inmates had just started to increase sharply and, to my editor and me, alarmingly—that year by 43,000 to 412,000. The total number of inmates today is 1.5 million, of whom 130,000 are in privately run prisons.

Over time, we asked writers like the Brothers Grimm, Hans Christian Andersen, and Charles Perrault to publish the stories so they would live on forever. During that time, I realized how important storytelling is. While philosophy and science help enhance our mind and body, storytelling stimulates our spirit. It broadens our imagination, teaches us valuable lessons, shows us that things are not always as they seem, and encourages us to reach our greatest potential. With that said, I have a favor to ask of anyone reading this: Become a storyteller! Read to others the fairy tales in this book. Read them stories from another book. If you can, create your own stories to share. When you pass along the art of storytelling to your family and friends, you make the world a better place.

Elder David A. Bednar speaks of dispelling and hushing our fears. Hushing our fears implies that they may not be totally eliminated, but they can be quieted and controlled. “Fear is dispelled through a correct knowledge of and faith in the Lord Jesus Christ. . . . Correct knowledge of and faith in the Lord empower us to hush our fears because Jesus Christ is the only source of enduring peace. He declared, ‘Learn of me, and listen to my words; walk in the meekness of my Spirit, and you shall have peace in me

it was the sudden, shocking exposure of actual conspiracies starting in the 1970s that made Americans overcorrect, to assume that anything bad is the intentional result of some conspiracy. Which may make it harder, ironically, to expose and dismantle the rare real ones. Our news and Internet-enabled media discourse are clogged more than ever with conspiracy theories. All the fantastical noise obscures the occasional signals. I’m thinking, for instance, of the Russian government’s interference in the last U.S. presidential election, to which too little attention was paid as it was happening. In the middle of 2016, it sounded like just one more wild speculation.

We read messages and see the intimate visual details of celebrities’ lives on social media; 15 million or 50 million or 86 million of us have identical unmediated connections with America’s most famous people, including the president of the United States. Which makes us feel as if celebrities are our pals, in a way that People and the subsequent glut of celebrity media could not quite do. Meanwhile the American fantasy of becoming famous for real feels less fantastical than ever. Reality TV has turned hundreds of schmos (and Kardashians) into celebrities. There are almost as many reality shows on the air now as there were television shows of any kind in 2000. YouTube is a gateway to celebrity that has no gatekeepers at all.

Historically, discoveries of pure science are slow to reach the mainstream compared with those of the applied sciences, which noisily announce themselves with new medicines and gadgets. The Hubble has proved an exception, remaking, in a single generation, the popular conception of the universe. It has accomplished this primarily through the aesthetic force of its discoveries, which distill the difficult abstractions of astrophysics into singular expressions of color and light, vindicating Keats’s famous couplet: “Beauty is truth, truth beauty.” Though philosophy has hardly registered it, the Hubble has given us nothing less than an ontological awakening, a forceful reckoning with what is. The telescope compels the mind to contemplate space and time on a scale just shy of the infinite.

The book received a wider review in the business press than in academic journals. A few weeks after the U.S. publication I was invited to address the annual meeting of Drexel-Burnham to outline how the new Treasury bill standard of world finance had replaced the gold exchange standard. Herman Kahn was the meeting’s other invited speaker. When I had finished, he got up and said, “You’ve shown how the United States has run rings around Britain and every other empire-building nation in history. We’ve pulled off the greatest rip-off ever achieved.” He hired me on the spot to join him as the Hudson Institute’s economist. I was happy enough to leave my professorship in international economics at the New School for Social Research. My professional background had been on Wall Street as balance-of-payments economist for the Chase Manhattan Bank and Arthur Andersen. My research along these lines was too political to fit comfortably into the academic economics curriculum, but at the Hudson Institute I set to work tracing how America was turning its payments deficit into an unprecedented element of strength rather than weakness.

IN ADDITION TO having become a distinctly Christian party, the GOP is more than ever America’s self-consciously white party. The nationalization of its Southern Strategy from the 1960s worked partly because it rode demographic change. In 1960, 90 percent of Americans were white and non-Hispanic. Only a few states had white populations of less than 70 percent—specifically Mississippi, South Carolina, Louisiana, and Alabama. Today the white majority in the whole country is down nearly to 60 percent; in other words, America’s racial makeup is now more “Southern” than the Deep South’s was in the 1960s. For a while, the party’s leaders were careful to clear their deck of explicit racism. It was reasonable, wasn’t it, to be concerned about violent crime spiraling upward from the 1960s through the ’80s? We don’t want social welfare programs to encourage cultures of poverty and dependency, do we? Although the dog-whistled resentment of new policies disfavoring or seeming to disfavor white people became more audible, Republican leaders publicly stuck to not-entirely-unreasonable arguments: affirmative action is an imperfect solution; too much multiculturalism might Balkanize America; we shouldn’t let immigrants pour into the U.S. helter-skelter. But in this century, more Republican leaders started cozying up to the ugliest fantasists, unapologetic racists. When Congressman Ron Paul ran for the 2008 GOP nomination, he appeared repeatedly with the neo-Nazi Richard Spencer, who was just coining the term “alt-right” for his movement. Senator Rand Paul employed as an aide and wrote a book with a former leader of the League of the South, an organization devoted to a twenty-first-century do-over of Confederate secession. After we elected a black president, more regular whistles joined the kind only dogs can hear. Even thoughtful Ross Douthat, one of the Times’s conservative columnists, admitted to a weakness for the Old South fantasy. During the debate about governments displaying Confederate symbols after nine black people were shot dead by a white supremacist in Charleston, he discussed “the temptation…to regard the Confederate States of America as the political and historical champion of all…attractive Southern distinctives….Even a secession-hating Yankee like myself has felt, at certain moments the pull of that idea, the lure of that fantasy.

There is a fairy tale by Hans Christian Andersen about a soldier who is going through a forest. He meets an old woman who gives him a magic apron and sends him down into a deep shaft. He finds rooms of treasure as he goes deeper and deeper—each treasure greater than the last and each treasure guarded by a terrifying dog, each dog with larger eyes. The first one has eyes as big as saucers; the last one has eyes as big as wagon wheels. He does as the old woman told him: spreads out the apron, picks up each dog and puts it on the apron, and this makes him safe. In the first room he finds copper and fills his pockets. In the second room he finds silver and has to empty his pockets of copper to make room for silver. In the third room he finds gold and has to throw away the silver in order to gather the greater treasure. This tale is a metaphor for the process of making art. There is danger in going down into the unknown. What we will find there, in the unconscious where creation happens, may call for all our skill, all our intuition. It may change us; it may redefine our lives. But I believe we have no other choice if we are to be artist/writers. The act of writing is a tremendous adventure into the unknown, always fraught with danger. But the deeper you go and the longer you work at your art, the greater will be your treasure.

Libertarianism used to have a robust left wing as well. Both disliked government. Both were driven by a fantastically nostalgic conviction that a country of three hundred million people at the turn of the twenty-first century could and should revert to something like its nineteenth-century self. Both had a familiar American magical-thinking fetish for gold—to return to gold as the foundation of U.S. currency because, they think, only gold is real. However, as the post-Reagan Republican mother ship maintained extreme and accelerating antigovernment fervor—acquiring escape velocity during the 2000s, leaving Earth orbit in the 2010s—libertarianism became a right-wing movement. (Also helpful was the fact that extreme economic libertarians included extremely rich people like the Koch brothers who could finance its spread.) Most Republicans are very selective, cherry-picking libertarians: let business do whatever it wants, but don’t spoil poor people with government handouts; let individuals have gun arsenals but not abortions or recreational drugs or marriage with whomever they wish; and don’t mention Ayn Rand’s atheism. It’s a political movement whose most widely read and influential texts are fiction. “I grew up reading Ayn Rand,” Speaker of the House Paul Ryan has said, “and it taught me quite a bit about who I am and what my value systems are, and what my beliefs are.

The Prophet Joseph Smith warned us to ‘beware of self-righteousness’ and to enlarge our hearts toward all men and women until we feel ‘to take them upon our shoulders.

You are wrong about that, you know, Dr. Andersen replied calmly. This, right here—us talking, sitting in this overlit room, a bunch of shrinks watching us through the tinted windows—this is the dream. The peace you felt before, that is reality. It is the I. The only part of existence that does not change, that cannot change, that will not change. You may not be ready to understand this quite yet, but if you continue meditating, you will.

This is ours to deal with. The four of us.” “How?” Elizabeth asked, but William knew from her tone that she agreed. For all her scholarly gravity, his sister also liked to have her own way. “By doing what we each do best,” said Minuette. “Elizabeth with her correspondence and knowledge of every political faction in England; William with his ability to go anywhere and ask anything he wishes and expect an answer; Dominic with his new post in Lord Rochford’s employ and his talent to make anyone nervous enough to babble simply by staring at them.” “And what do you do best?” William teased. “Minuette is the foil,” Elizabeth said, sounding as though she were quoting. “The lighthearted, merrymaking girl who sees far more than most give her credit for.

Compared to a decade ago, it’s true, almost twice as many Americans say they don’t believe in God. But consider the actual numbers: the total of agnostics and atheists has gone from extremely tiny (4 percent in 2007) to very tiny (7 percent in 2014). Those are percentages one otherwise finds in less-developed countries. If that is evidence for U.S. secularization, we are now just about as secular as, oh, Turkey.

Very few people I knew voted for Reagan, but given that he didn't do anything crazy and started making peace with the Soviet Union, affluent college-educated people, liberals and otherwise, didn't disagree very ferociously about politics in the 1980s and '90s, and certainly not about economics. In retrospect, that rough consensus looks like the beginning of an unspoken class solidarity among the bourgeoisie--nearly everyone suspicious of economic populism, but some among us, the Republicans, more suspicious that the rest. Affluent college-educated people, Democrats as well as Republicans, began using the phrase socially liberal but fiscally conservative to describe their politics, which meant low taxes in return for tolerance of ...whatever, as long it didn't cost affluent people anything. It was a libertarianism lite that kept everything nice and clubbable and, unlike Republican conservatism, at least had the virtue of ideological consistency.

AFFIRMATIONS:   -I am now allowing perfect health to flow throughout my body.   -Every cell in my body dances with the perfection of my Creator.   -I love my body and I’m allowing it to be strong.   “I give myself permission to be well.” -Louise Hay   “Every day in every way I AM getting better and better!” -Bill Austin   “I myself, as much as anybody in the entire universe, deserve my love and affection.” -Buddha   -Ask Yourself: “Why am I so healthy?”     I AM LOVE   I AM WELLNESS   I AM PURE ENERGY PERCEIVING TRUTH   Disease

I saved you,” Andersen said at last, slowly but firmly, like Pat was an idiot child who had to be reminded of the basic rules of the universe. To wit: Gravity exists. Time purports to flow in a linear fashion, but it’s only trying to fool us. I saved you.

We shall see the crumbs of bread...and they will show us our way home again.

Modern electronic mass media had been a defining piece of the twentieth-century experience that served an important democratic function—presenting Americans with a shared set of facts. Now those news organs, on TV and radio, were enabling a reversion to the narrower, factional, partisan discourse that had been normal in America’s earlier centuries. The new and newly unregulated technologies allowed us, in a sense, to travel backward in time.

Europeans had highly developed regional and national cultures and societies before they bolted on Protestantism. America, on the other hand, was half-created by Protestant extremists to be a Protestant society. American academics accept the idea of American exceptionalism in one of its meanings—that our peculiar founding circumstances shaped us. “The position of the Americans,” Tocqueville wrote in Democracy in America, “is…quite exceptional,” by which he meant the Puritanism, the commercialism, the freedom of religion, the individualism, “a thousand special causes.” The professoriate rejects exceptionalism in today’s right-wing sense, that the United States is superior to all other nations, with a God-given mission. And they also resist the third meaning, the idea that a law of human behavior doesn’t apply here—scholars of religion insist that explanations of religious behavior must be universal. The latest scholarly consensus about America’s exceptional religiosity is an economic theory. Because all forms of religion are products in a marketplace, they say, our exceptional free marketism has produced more supply and therefore generated more demand. Along with universal human needs for physical sustenance and security, there’s also such a need for existential explanations, for why and how the world came to be. Sellers of religion emerge offering explanations. From the start, religions tended to be state monopolies—as they were in the colonies, the Puritans in Massachusetts and the Church of England in the South. After that original American duopoly was dismantled and the government prohibited official churches, religious entrepreneurs rushed into the market, Methodists and Baptists and Mormons and all the others. European countries, meanwhile, kept their state-subsidized religions, Protestant or Catholic—and so in an economic sense those churches became lazy monopolies.*10 In America, according to the market theorists, each religion competes with all the others to acquire and keep customers. Americans, presented with all this fantastic choice, can’t resist buying. We’re so religious for the same reason we’re so fat.

JONES IS BOTH symptom and cause of how knee-jerk, florid conspiracism has become rampant and normalized in America, a fixture of the way people now think and talk, eclipsing simpler Occam’s razor understandings. Let me repeat once again: I’m not saying that large secret plots haven’t existed in the past and don’t exist now. For decades, people in the U.S. government, especially those whose work involves high-stakes secrecy, did a lot to make Americans start imagining conspiracies everywhere. The Warren Commission investigation of the Kennedy assassination was full of bungles and became a growth medium in the conspiracists’ petri dishes for an infinity of bacterial theories—even though its essential conclusion was almost certainly correct. The government did lie about UFO sightings over the years—in order to cover up air force surveillance aircraft experiments. The Watergate burglary and cover-up were conspiracies—and promptly exposed, investigated, and punished. Among the most significant recent conspiracies, the cover-up by the Roman Catholic hierarchy and elite of its sexually predatory clergy was finally exposed—after we’d wasted vast resources and ruined hundreds of lives exposing and prosecuting a satanic sexual abuse conspiracy that didn’t exist.

Libertarianism used to have a robust left wing as well. Both disliked government. Both were driven by a fantastically nostalgic conviction that a country of three hundred million people at the turn of the twenty-first century could and should revert to something like its nineteenth-century self. Both had a familiar American magical-thinking fetish for gold—to return to gold as the foundation of U.S. currency because, they think, only gold is real. However, as the post-Reagan Republican mother ship maintained extreme and accelerating antigovernment fervor—acquiring escape velocity during the 2000s, leaving Earth orbit in the 2010s—libertarianism became a right-wing movement. (Also helpful was the fact that extreme economic libertarians included extremely rich people like the Koch brothers who could finance its spread.) Most Republicans are very selective, cherry-picking libertarians: let business do whatever it wants, but don’t spoil poor people with government handouts; let individuals have gun arsenals but not abortions or recreational drugs or marriage with whomever they wish; and don’t mention Ayn Rand’s atheism.

Sharia law uses the sacred texts of Islam as the basis for moral behavior, the way Jews are supposed to use the Talmud and Christians the Bible—and, in Muslim countries, it uses the Quran explicitly as the basis for legal codes. Just before we elected our forty-fourth non-Muslim president in a row, people on the right began fantasizing that American Muslims were scheming to supplant U.S. jurisprudence with Islamic jurisprudence. The definitive text is a 2010 book called Shariah: The Threat to America. Its nineteen authors included respectable hard-right conservatives and national security wonks. We’re “infiltrated and deeply influenced,” the book says, “by an enemy within that is openly determined to replace the U.S. Constitution with shariah.” The movement took off, and in short order the specter of sharia became a right-wing catchphrase encompassing suspicion of almost any Islamic involvement in the U.S. civic sphere. The word gave Islamophobia a patina of legitimacy. It was a specific fantasy—not I hate Muslims or I hate Arabs but rather I don’t want to live under Taliban law, and therefore it could pass as not racist but anti-tyranny. It was also a shiny new exotic term, a word nobody in America but a few intellectuals knew.

major argument of this book is that Americans are not just exceptionally religious but that our dominant religion has become exceptionally literal and fantastical—childlike—during the last fifty years in particular. The fantasies of perpetual youth, Kids “R” Us Syndrome, also appeared fifty years ago, when American adults started becoming more than ever like adolescents and children in our tastes and ways of thinking. These simultaneous spikes could be a coincidence, but they look to me like another case of cultural symbiosis. And childlike magical thinking synergy isn’t limited to Christian kinds. “How do you get yourself to a point of believing?” Rhonda Byrne asks in The Secret, the Oprah-endorsed New Age guide to success-by-wishing-and-pretending. “Start make-believing. Be like a child, and make-believe. Act as if you have it already. As you make believe you will begin to believe you have received….Your belief that you have it, that undying faith, is your greatest power. When you believe you are receiving, get ready, and watch the magic begin!

the Branch Davidians’ theology is not so different from that of a large fraction of Americans. We call Koresh a “cult leader,” which allows us to file him away reassuringly as a one-off nut, like Charles Manson or Jim Jones. But it’s important to recognize that his church was a long-standing subgroup of a 150-year-old Protestant denomination that is one of the twenty largest churches in America, with six thousand U.S. congregations.*1

let us sensibly get rid of both the devil and hell.

We must, in our complete and positive expansion, in our soaring knowledge of the mighty work of the mind, teach our children to control their thinking, teach our neighbors to control their thinking, teach a suffering mankind that the way out of each of its dilemmas lies in the vehicle of its own thought, that the millennium is here, that the Kingdom of God is within everyone of us.

Faith is multidimensional; it has depth and breadth. Your faith is growing or diminishing. Faith grows and strengthens within us as we desire to believe, as we ponder the word of God, as we increase the sincerity and frequency of our prayers, as we repent and keep the commandments, and as we experience the power of the Lord Jesus Christ in our lives.

LOL and touché, clever contemporary conservative, for using nostalgia as a political pejorative, the way liberals have always done, the way a lot of us got into the bad habit of doing in the 1970s and ’80s about FDR and organized labor and antitrust and thereby became useful idiots for you and the evil geniuses of the right.

On the Thursday after Wallace left, I wandered over to Fifth Avenue after work to see the windows at Bergdorf’s. A few days before, I’d noticed that they’d been curtained for the installation of the new displays. Winter, Spring, Summer, Fall, I always looked forward to the unveiling of the new seasons at Bergdorf’s. Standing before the windows, you felt like a tsarina receiving one of those jeweled eggs in which an elaborate scene in miniature has been painstakingly assembled. With one eye closed you spy inside, losing all sense of time as you marvel at every transporting detail. And transporting was the right word. For the Bergdorf’s windows weren’t advertising unsold inventory at 30 % off. They were designed to change the lives of women up and down the avenue—offering envy to some, self-satisfaction to others, but a glimpse of possibility to all. And for the Fall season of 1938, my Fifth Avenue Fabergé did not disappoint. The theme of the windows was fairy tales, drawing on the well-known works of the Brothers Grimm and Hans Christian Andersen; but in each set piece the “princess” had been replaced with the figure of a man, and the “prince” with one of us.

So for many Americans, who spent several decades losing their taste for the culturally new and/or getting screwed by a new political economy based on new technology, fantasies about restoring the past have turned pathological. Thus the angriest organized resistance to the new, the nostalgias driving the upsurge of racism and sexism and nativism—which gave us a president who seemed excitingly new because he asserted an impossible dream of restoring the nastily, brutishly old. The recent wave of politicized nostalgia is global, of course, taking over governments from Britain to Russia to India. But those countries at least have the excuse of being ancient.

Expect and accept. Know and experience. Be positive and thankful. For the great laws of attraction and creation are laws of attunement and never divulge their secrets to those who batter at the door with force.

The Enron executives were terrified of offending Borget. Before the accountants went to Valhalla to interview Borget, Seidl sent the head oil trader a memo detailing Andersen’s concerns so that he would be better prepared to address them. After one conference call among Arthur Andersen, Seidl, and Borget, Seidl sent a telex to Borget. “Lou,” it read. “Thank you for your perservance [sic]. [Y]ou understand your business better than anyone alive. Your answers to Arthur Andersen were clear, straightforward, and rock solid—superb. I have complete confidence in your business judgment and ability and your personal integrity.” Then he added, “Please keep making us millions….

RULE NO. 9: FAMILY COMES FIRST Nothing can ever be written that will drive a wedge between us—nothing at all. —George H. W. Bush, in a 1998 letter to his sons George W. and Jeb

The authors of one study divided all 3,138 U.S. counties into two groups, Opportunity-Falling and Opportunity-Rising America, depending on whether each county lost or gained businesses between 2005 and 2015. In the two-thirds of counties that were Opportunity-Falling during that decade before the 2016 election, Trump won the two-party vote by 53 to 47 percent, while in the Opportunity-Rising counties he lost by 55 to 45 percent.

FIRST MEDITATION

Jackie remembered being awakened early one morning by Jack in Ashland, Wisconsin. Within moments Steve Smith, the husband of Jack’s sister Jean and one of Jack’s key campaign strategists, knocked at the door. “While they were talking about the news stories and things like that, I packed my bag and got dressed. Neither of us is very talkative so early in the morning, especially me. But I remember something in the car going to the airport in Ashland. I saw a crow and I told Jack we must see another crow, and I told him the jingle I learned as a little girl: ‘One crow sorrow, two crows joy, three crows a girl, four a boy.

In the English translations of Andersen’s fairy tales, adults have paid close attention to what they think children should be spared. In Denmark and in older versions, it is more up to the readers to come up with their own conclusions and judgments. Danes believe that tragedies and upsetting events are things we should talk about too. We learn more about character from our sufferings than our successes and therefore it’s important to examine all parts of life. This is more authentic and it creates empathy and a deeper respect for humanity. It also helps us feel gratitude for the simple things in our life we sometimes take for granted by focusing too much on the fairy-tale life.

American DEWAR FAMILY Cameron Dewar Ursula “Beep” Dewar, his sister Woody Dewar, his father Bella Dewar, his mother PESHKOV-JAKES FAMILY George Jakes Jacky Jakes, his mother Greg Peshkov, his father Lev Peshkov, his grandfather Marga, his grandmother MARQUAND FAMILY Verena Marquand Percy Marquand, her father Babe Lee, her mother CIA Florence Geary Tony Savino Tim Tedder, semiretired Keith Dorset OTHERS Maria Summers Joseph Hugo, FBI Larry Mawhinney, Pentagon Nelly Fordham, old flame of Greg Peshkov Dennis Wilson, aide to Bobby Kennedy Skip Dickerson, aide to Lyndon Johnson Leopold “Lee” Montgomery, reporter Herb Gould, television journalist on This Day Suzy Cannon, gossip reporter Frank Lindeman, television network owner REAL HISTORICAL CHARACTERS John F. Kennedy, thirty-fifth U.S. president Jackie, his wife Bobby Kennedy, his brother Dave Powers, assistant to President Kennedy Pierre Salinger, President Kennedy’s press officer Rev. Dr. Martin Luther King Jr., president of the Southern Christian Leadership Conference Lyndon B. Johnson, thirty-sixth U.S. president Richard Nixon, thirty-seventh U.S. president Jimmy Carter, thirty-ninth U.S. president Ronald Reagan, fortieth U.S. president George H. W. Bush, forty-first U.S. president British LECKWITH-WILLIAMS FAMILY Dave Williams Evie Williams, his sister Daisy Williams, his mother Lloyd Williams, M.P., his father Eth Leckwith, Dave’s grandmother MURRAY FAMILY Jasper Murray Anna Murray, his sister Eva Murray, his mother MUSICIANS IN THE GUARDSMEN AND PLUM NELLIE Lenny, Dave Williams’s cousin Lew, drummer Buzz, bass player Geoffrey, lead guitarist OTHERS Earl Fitzherbert, called Fitz Sam Cakebread, friend of Jasper Murray Byron Chesterfield (real name Brian Chesnowitz), music agent Hank Remington (real name Harry Riley), pop star Eric Chapman, record company executive German FRANCK FAMILY Rebecca Hoffmann Carla Franck, Rebecca’s adoptive mother Werner Franck, Rebecca’s adoptive father Walli Franck, son of Carla Lili Franck, daughter of Werner and Carla Maud von Ulrich, née Fitzherbert, Carla’s mother Hans Hoffmann, Rebecca’s husband OTHERS Bernd Held, schoolteacher Karolin Koontz, folksinger Odo Vossler, clergyman REAL HISTORICAL PEOPLE Walter Ulbricht, first secretary of the Socialist Unity Party (Communist) Erich Honecker, Ulbricht’s successor Egon Krenz, successor to Honecker Polish Stanislaw “Staz” Pawlak, army officer Lidka, girlfriend of Cam Dewar Danuta Gorski, Solidarity activist REAL HISTORICAL PEOPLE Anna Walentynowicz, crane driver Lech Wałesa, leader of the trade union Solidarity General Jaruzelski, prime minister Russian DVORKIN-PESHKOV FAMILY Tanya Dvorkin, journalist Dimka Dvorkin, Kremlin aide, Tanya’s twin brother Anya Dvorkin, their mother Grigori Peshkov, their grandfather Katerina Peshkov, their grandmother Vladimir, always called Volodya, their uncle Zoya, Volodya’s wife Nina, Dimka’s girlfriend OTHERS Daniil Antonov, features editor at TASS Pyotr Opotkin, features editor in chief Vasili Yenkov, dissident Natalya Smotrov, official in the Foreign Ministry Nik Smotrov, Natalya’s husband Yevgeny Filipov, aide to Defense Minister Rodion Malinovsky Vera Pletner, Dimka’s secretary Valentin, Dimka’s friend Marshal Mikhail Pushnoy REAL HISTORICAL CHARACTERS Nikita Sergeyevitch Khrushchev, first secretary of the Communist Party of the Soviet Union Andrei Gromyko, foreign minister under Khrushchev Rodion Malinovsky, defense minister under Khrushchev Alexei Kosygin, chairman of the Council of Ministers Leonid Brezhnev, Khrushchev’s successor Yuri Andropov, successor to Brezhnev Konstantin Chernenko, successor to Andropov Mikhail Gorbachev, successor to Chernenko Other Nations Paz Oliva, Cuban general Frederik Bíró, Hungarian politician Enok Andersen, Danish accountant

The load was so great that Andersen summoned a shredding truck from a local disposal company called Shred-It. (The company’s motto: “Your secrets are safe with us.”)

By the power that Christ brought from heaven, mayst thou love me. As the sun follows its course, mayst thou follow me. As light to the eye, as bread to the hungry, as joy to the heart, may thy presence be with me, Oh one that I love, ’til death comes to part us asunder.” After

Tell us the one about the mermaid again," said Dree. "That one's so heart-breaking, it must be real.