Utmost Desire Quotes

You must read, you must persevere, you must sit up nights, you must inquire, and exert the utmost power of your mind. If one way does not lead to the desired meaning, take another; if obstacles arise, then still another; until, if your strength holds out, you will find that clear which at first looked dark.

And this gray spirit yearning in desire To follow knowledge like a sinking star, Beyond the utmost bound of human thought.

But now it was spring again, and spring was almost unbearable for sensitive hearts. It drove creation to its utmost limits, it wafted its spice-laden breath even into the nostrils of the innocent.

I desire only to know the truth, and to live as well as I can... And, to the utmost of my power, I exhort all other men to do the same... I exhort you also to take part in the great combat, which is the combat of life, and greater than every other earthly conflict.

When God gets us alone through suffering, heartbreak, temptation, disappointment, sickness, or by thwarted desires, a broken friendship, or a new friendship— when He gets us absolutely alone, and we are totally speechless, unable to ask even one question, then He begins to teach us.

Whenever you go out-of-doors, draw the chin in, carry the crown of the head high, and fill the lungs to the utmost; drink in the sunshine; greet your friends with a smile, and put soul into every handclasp. Do not fear being misunderstood and do not waste a minute thinking about your enemies. Try to fix firmly in your mind what you would like to do; and then, without veering off direction, you will move straight to the goal. Keep your mind on the great and splendid things you would like to do, and then, as the days go gliding away, you will find yourself unconsciously seizing upon the opportunities that are requiered for the fulfillment of your desire, just as the coral insect takes from the running tide the element it needs. Picture in your mind the able, earnest, useful person you desire to be, and the thought you hold is hourly transforming you into that particular individual... Thought is supreme. Preserve a right mental attitude - the attitude of courage, frankness, and good cheer. To think rightly is to create. All things come through desire and every sincere prayer is answered. We become like that on which our hearts are fixed. Carry your chin in and the crown of your head high. We are good in the chrysalis.

May Inspiration Guide Your Heart to its Utmost Desire

Proust so titillates my own desire for expression that I can hardly set out the sentence. Oh if I could write like that! I cry. And at the moment such is the astonishing vibration and saturation and intensification that he procures—there’s something sexual in it—that I feel I can write like that, and seize my pen and then I can’t write like that. Scarcely anyone so stimulates the nerves of language in me: it becomes an obsession. But I must return to Swann. My great adventure is really Proust. Well—what remains to be written after that? I’m only in the first volume, and there are, I suppose, faults to be found, but I am in a state of amazement; as if a miracle were being done before my eyes. How, at last, has someone solidified what has always escaped—and made it too into this beautiful and perfectly enduring substance? One has to put the book down and gasp. The pleasure becomes physical—like sun and wine and grapes and perfect serenity and intense vitality combined. Jacques Raverat...sent me a letter about Mrs Dalloway which gave me one of the happiest moments days of my life. I wonder if this time I have achieved something? Well, nothing anyhow compared with Proust, in whom I am embedded now. The thing about Proust is his combination of the utmost sensibility with the utmost tenacity. He searches out these butterfly shades to the last grain. He is as tough as catgut & as evanescent as a butterfly's bloom. And he will I suppose both influence me & make out of temper with every sentence of my own.

I am part of all that I have met; Yet all experience is an arch wherethrough Gleams that untravelled world, whose margin fades For ever and for ever when I move. How dull it is to pause, to make an end, To rust unburnished, not to shine in use! As though to breath were life. Life piled on life Were all too little, and of one to me Little remains: but every hour is saved From that eternal silence, something more, A bringer of new things; and vile it were For some three suns to store and hoard myself, And this grey spirit yearning in desire To follow knowledge like a sinking star, Beyond the utmost bound of human thought.

Your feelings are the utmost priority, your desires are more important than anyone else's deadline or mandate.

Embracing you against the chest, Pressing dicks in each other, Sucking your pinkish lips Titillating balls with love Kissing your body with my dick Pressing against the tightest hole of your ass Making you suck my dick with utmost pleasure Inebriating in youthfulness Soaking in desire of sex Sucking dick in the fun Oh! My Ethan, come, Satisfy the thirst of my masculinity Make every evening flavorsome and young nights colorful

The very decided manner with which he spoke, and strove to impress his wife with the evil consequences of giving me instruction, served to convince me that he was deeply sensible of the truths he was uttering. It gave me the best assurance that I might rely with the utmost confidence on the results which, he said, would flow from teaching me to read. What he most dreaded, that I most desired. What he most loved, that I most hated. That which to him was a great evil, to be carefully shunned, was to me a great good, to be diligently sought; and the argument which he so warmly urged, against my learning to read, only served to inspire me with a desire and a determination to learn. In learning to read, I owe almost as much to the bitter opposition of my master, as to the kindly aid of my mistress. I acknowledge the benefit of both.

Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head. Men may come to that, that sin may not be heard speaking a scandalous word in their hearts - that is, provoking to any great sin with scandal in its mouth; but yet every rise of lust, might it have its course, would come to the height of villainy: it is like the grave that is never satisfied.

The ovarian world is the product of a life rhythm. The moment a child is born it becomes part of a world in which there is not only the life rhythm but the death rhythm. The frantic desire to live, to live at any cost, is not a result of the life rhythm in us, but of the death rhythm. There is not only no need to keep alive at any price, but, if life is undesirable, it is absolutely wrong. This keeping oneself alive, out of a blind urge to defeat death, is in itself a means of sowing death. Every one who has not fully accepted life, who is not incrementing life, is helping to fill the world with death. To make the simplest gesture with the hand can convey the utmost sense of life; a word spoken with the whole being can give life. Activity in itself means nothing: it is often a sign of death.

I now understood what had been to me a most perplexing difficulty - to wit, the white man's power to enslave the black man. It was a grand achievement, and I prized it highly. From that moment, I understood the pathway from slavery to freedom...The very decided manner with which he spoke, and strove to impress his wife with the evil consequences of giving me instruction, served to convince me that he was deeply sensible of the truths he was uttering. It gave me the best assurance that I might rely with the utmost confidence on the results which, he said, would flow from teaching me to read. What he most dreaded, that I most desired.

Think of the last thing you prayed about—were you devoted to your desire or to God? Was your determination to get some gift of the Spirit for yourself or to get to God? “For your Father knows the things you have need of before you ask Him” (Matthew 6:8). The reason for asking is so you may get to know God better. “Delight yourself also in the Lord, and He shall give you the desires of your heart” (Psalm 37:4). We should keep praying to get a perfect understanding of God Himself.

May the hope and the light glow today, May the glory of God, come all along May the wishes and desires be fulfilled Let me assume, the Power of God given to me Not for my own self, but for all those are hungry For all those who need help, and are in pain Today, I give you my utmost love and respect With total care, I will always be with you Oh my dear child...! God blessess you !... God bless you all...!

They often say an idea is not as important as its execution, and that the judgment comes according to perspectives. I confess this be the truth of life. Well then, I should also calculate, that if I have an utterly cruel idea but execute it properly, people will judge me as a saviour, while if a heroic person like you fulfills his idea with the utmost sincerity, he shall be accused of villainy since he goes on extremes just to bring his idealistic vision to life. Aye, amigo – sincerity is rarely rewarded. Foxiness and hypocrisy win the hearts of the multitude, especially if one craftily hides their true intentions and desires with an innocent, hearty smile.

Thought must always contain an element of desire, but there is none in dreaming. The dream, which is wholly spontaneous, adopts and preserves, even in our utmost flights of fancy, the pattern of our spirit; nothing comes more truly from the very depths of the soul than those unconsidered and uncontrolled aspirations to the splendours of destiny. It is in these, much more than in our reasoned thoughts, that a man's true nature is to be found. Our imaginings are what most resemble us. Each of us dreams of the unknown and the impossible in his own way.

socrates. Renouncing the honors at which the world aims, I desire only to know the truth, and to live as well as I can, and, when I die, to die as well as I can. And, to the utmost of my power, I exhort all other men to do the same. Gorgias 526de

You once said you would like to sit beside me while I write. Listen, in that case I could not write (I can’t do much, anyway), but in that case I could not write at all. For writing means revealing oneself to excess; that utmost of selfrevelation and surrender, in which a human being, when involved with others, would feel he was losing himself, and from which, therefore, he will always shrink as long as he is in his right mind—for everyone wants to live as long as he is alive —even that degree of selfrevelation and surrender is not enough for writing. Writing that springs from the surface of existence— when there is no other way and the deeper wells have dried up—is nothing, and collapses the moment a truer emotion makes that surface shake. This is why one can never be alone enough when one writes, why there can never be enough silence around one when one writes, why even night is not night enough. This is why there is never enough time at one’s disposal, for the roads are long and it is easy to go astray, there are even times when one becomes afraid and has the desire—even without any constraint or enticement—to run back (a desire always severely punished later on), how much more so if one were suddenly to receive a kiss from the most beloved lips! I have often thought that the best mode of life for me would be to sit in the innermost room of a spacious locked cellar with my writing things and a lamp. Food would be brought and always put down far away from my room, outside the cellar’s outermost door. The walk to my food, in my dressing gown, through the vaulted cellars, would be my only exercise. I would then return to my table, eat slowly and with deliberation, then start writing again at once. And how I would write! From what depths I would drag it up! Without effort! For extreme concentration knows no effort. The trouble is that I might not be able to keep it up for long, and at the first failure—which perhaps even in these circumstances could not be avoided—would be bound to end in a grandiose fit of madness.

Life is just like an ocean; we are moving without end. Nothing stays with us, what remains is just the memories of someone who touched us like waves. I would like to touch everyone with my utmost sincerity, endless love for humanity, and burning desire to care.

I had noticed also that Queequeg never consorted at all, or but very little, with the other seamen in the inn. He made no advances whatever; appeared to have no desire to enlarge the circle of his acquaintances. All this struck me as mighty singular; yet, upon second thoughts, there was something almost sublime in it. Here was a man some twenty thousand miles from home, by the way of Cape Horn, that is--which was the only way he could get there--thrown among people as strange to him as though he were in the planet Jupiter; and yet he seemed entirely at his ease; preserving the utmost serenity; content with his own companionship; always equal to himself. Surely this was a touch of fine philosophy; though no doubt he had never heard there was such a thing as that. But, perhaps, to be true philosophers, we mortals should no be conscious of so living or so striving. So soon as I hear that such and such a man gives himself out for a philosopher, I conclude that, like the dyspeptic old woman, he must have 'broken his digester.

The structure of straight coupledom still represents an appropriation of the physical and psychic energy of women to benefit men. And insofar as gay people re-create the straight couple, this structure of violence, domination, and emotional paucity is what they are re-creating. Whatever Beyoncé says about not making a big deal out of the little things, marriage is no more the logical full extension of sexual desire than prison is the utmost expression of sheltering from a rainstorm

There are men who carefully manoeuvre a large limousine out of the garage at eight o'clock every morning. Others leave an hour earlier, traveling in a middle-class sedan. Still others leave when it is not yet light, wearing overalls and carrying lunch boxes, to catch buses, subways, or trains to factories or building sites. By a trick of fate, it is always the latter, the poorest, who are exploited by the least attractive women. For, unlike women (who have an eye for money), men notice only woman's external appearance. Therefore, the more desirable women in their own class are always being snatched away from under their noses by men who happen to earn more. No matter what a particular man does or how he spends his day, he has one thing in common with all other men - he spends it in a degrading manner. And he himself does not gain by it. It is not his own livelihood that matters: he would have to struggle far less for that, since luxuries do not mean anything to him anyway it is the fact that he does it for others that makes him so tremendously proud. He will undoubtedly have a photograph of his wife and children on his desk, and will miss no opportunity to hand it around. No matter what a man's job may be - bookkeeper, doctor, bus driver, or managing director - every moment of his life will be spent as a cog in a huge and pitiless system - a system designed to exploit him to the utmost, to his dying day. (...) We have long ceased to play the games of childhood. As children, we became bored quickly and changed from one game to another. A man is like a child who is condemned to play the same game for the rest of his life.

It little profits that an idle king, By this still hearth, among these barren crags, Matched with an aged wife, I mete and dole Unequal laws unto a savage race, That hoard, and sleep, and feed, and know not me. I cannot rest from travel; I will drink life to the lees. All times I have enjoyed Greatly, have suffered greatly, both with those that loved me, and alone; on shore, and when Through scudding drifts the rainy Hyades Vexed the dim sea. I am become a name; For always roaming with a hungry heart Much have I seen and known---cities of men And manners, climates, councils, governments, Myself not least, but honored of them all--- And drunk delight of battle with my peers, Far on the ringing plains of windy Troy. I am part of all that I have met; Yet all experience is an arch wherethrough Gleams that untraveled world whose margin fades Forever and forever when I move. How dull it is to pause, to make an end. To rust unburnished, not to shine in use! As though to breathe were life! Life piled on life Were all too little, and of one to me Little remains; but every hour is saved From that eternal silence, something more, A bringer of new things; and vile it were For some three suns to store and hoard myself, And this gray spirit yearning in desire To follow knowledge like a sinking star, Beyond the utmost bound of human thought. This is my son, my own Telemachus, To whom I leave the scepter and the isle--- Well-loved of me, discerning to fulfill This labor, by slow prudence to make mild A rugged people, and through soft degrees Subdue them to the useful and the good. Most blameless is he, centered in the sphere Of common duties, decent not to fail In offices of tenderness, and pay Meet adoration to my household gods, When I am gone. He works his work, I mine. There lies the port; the vessel puffs her sail; There gloom the dark, broad seas. My mariners, Souls that have toiled, and wrought, and thought with me--- That ever with a frolic welcome took The thunder and the sunshine, and opposed Free hearts, free foreheads---you and I are old; Old age hath yet his honor and his toil. Death closes all; but something ere the end, Some work of noble note, may yet be done, Not unbecoming men that strove with gods. The lights begin to twinkle from the rocks; The long day wanes; the slow moon climbs; the deep Moans round with many voices. Come, my friends. 'Tis not too late to seek a newer world. Push off, and sitting well in order smite the sounding furrows; for my purpose holds To sail beyond the sunset, and the baths Of all the western stars, until I die. It may be that the gulfs will wash us down; It may be that we shall touch the Happy Isles, And see the great Achilles, whom we knew. Though much is taken, much abides; and though We are not now that strength which in old days Moved earth and heaven, that which we are, we are--- One equal temper of heroic hearts, Made weak by time and fate, but strong in will To strive, to seek, to find, and not to yield.

Every woman who chooses--joyfully, thoughtfully, calmly, of her own free will and desire--not to have a child does womankind a massive favor in the long term. We need more women who are allowed to prove their worth as people, rather than being assessed merely for their potential to create new people. After all, half of those new people we go on to create are also women--presumably themselves to be judged, in their futures, for not making new people. And so it will go on, and on... While motherhood is an incredible vocation, it has no more inherent worth than a childless woman simply being who she is, to the utmost of her capabilities. To think otherwise betrays a belief that being a thinking, creative, productive, and fulfilled woman is, somehow, not enough. That no action will ever be the equal of giving birth.

A woman’s heart is a deep, wild, and wondrous place full of secret desires. I desire for my life to count for something. I desire for my kids to grow and become good people. I desire for my marriage to always be full of love and devotion. I desire to live a life of no regrets. But my greatest secret desire must always be for more of God in my life. This is the only desire that’s certain to never disappoint and can never be taken from me. My husband, my kids, and my life as I know it could be stripped away in an instant. But God will be there through it all. I just have to make the choice to make my relationship with Him of utmost importance.

Renouncing the honors at which the world aims, I desire only to know the truth, and to live as well as I can, and, when I die, to die as well as I can. And, to the utmost of my power, I exhort all other men to do the same.

Alas! a woman that attempts the pen, Such a presumptuous creature is esteemed, The fault can by no virtue be redeemed. They tell us we mistake our sex and way; Good breeding, fashion, dancing, dressing, play, Are the accomplishments we should desire; To write, or read, or think, or to enquire, Would cloud our beauty, and exhaust our time, And interrupt the conquests of our prime, Whilst the dull manage of a servile house Is held by some our utmost art and use.

in, carry the crown of the head high, and fill the lungs to the utmost; drink in the sunshine; greet your friends with a smile, and put soul into every handclasp. Do not fear being misunderstood and do not waste a minute thinking about your enemies. Try to fix firmly in your mind what you would like to do; and then, without veering off direction, you will move straight to the goal. Keep your mind on the great and splendid things you would like to do, and then, as the days go gliding away, you will find yourself unconsciously seizing upon the opportunities that are required for the fulfillment of your desire, just as the coral insect takes from the running tide the element it needs. Picture in your mind the able, earnest, useful person you desire to be, and the thought you hold is hourly transforming you into that particular individual . . . Thought is supreme. Preserve a right mental attitude – the attitude of courage, frankness, and good cheer. To think rightly is to create. All things come through desire and every sincere prayer is answered. We become like that on which our hearts are fixed. Carry your chin in and the crown of your head high. We are gods in the chrysalis.

Here is Lady Winchilsea, for example, (...) She was born in the year 1661; she was noble by birth and by marriage; she was childless; she wrote poetry, and one has only to open her poetry to find her bursting out in indignation against the position of women. (...) The human race is split up for her into two parties. Men are the 'opposing faction'; men are hated and feared, because they have the power to bar her way to what she wants to do - which is to write. Alas! a woman that attempts the pen, Such a presumptuous creature is esteemed, The fault can by no virtue be redeemed. They tell us we mistake our sex and way; Good breeding, fshion, dancing, dressing, play, Are the accomplishments we should desire; To write, or read, or think, or to inquire, Would cloud our beauty , and exhaust our time, And interrupt the conquests of our prime, Whilst the dull manage of a servile house Is held by some our utmost art and use. (...) A Room of One's Own Chapter 4

Peruse this bit of sage advice from the essayist and publisher Elbert Hubbard.... Whenever you go out-of-doors, draw the chin in, carry the crown of the head high, and fill the lungs to the utmost; drink in the sunshine; greet your friends with a smile, and put soul into every hand clasp. Do not fear being misunderstood and do not waste a minute thinking about your enemies. Try to fix firmly in your mind what you would like to do; and then, without veering off direction, you will move straight to the goal. Keep your mind on the great and splendid things you would like to do, and then, as the days go gliding away, you will find yourself unconsciously seizing upon the opportunities that are required for the fulfillment of your desire....

You must be willing to be placed on the altar and go through the fire; willing to experience what the altar represents--burning, purification, and separation for only one purpose--the elimination of every desire and affection not grounded in or directed toward God. But you don't eliminate it, God does.

The main idea in the region of religion is—Your eyes upon God, not on men. Do not have as your motive the desire to be known as a praying man. Get an inner chamber in which to pray where no one knows you are praying, shut the door and talk to God in secret. Have no other motive than to know your Father in heaven. It is impossible to conduct your life as a disciple without definite times of secret prayer:

What are the common wages of labour, depends everywhere upon the contract usually made between those two parties, whose interests are by no means the same. The workmen desire to get as much, the masters to give as little as possible. The former are disposed to combine in order to raise, the latter in order to lower the wages of labour. It is not, however, difficult to foresee which of the two parties must, upon all ordinary occasions, have the advantage in the dispute, and force the other into a compliance with their terms. The masters, being fewer in number, can combine much more easily; and the law, besides, authorizes, or at least does not prohibit their combinations, while it prohibits those of the workmen. We have no acts of parliament against combining to lower the price of work; but many against combining to raise it. In all such disputes the masters can hold out much longer. A landlord, a farmer, a master manufacturer, a merchant, though they did not employ a single workman, could generally live a year or two upon the stocks which they have already acquired. Many workmen could not subsist a week, few could subsist a month, and scarce any a year without employment. In the long run the workman may be as necessary to his master as his master is to him; but the necessity is not so immediate. We rarely hear, it has been said, of the combinations of masters, though frequently of those of workmen. But whoever imagines, upon this account, that masters rarely combine, is as ignorant of the world as of the subject. Masters are always and everywhere in a sort of tacit, but constant and uniform combination, not to raise the wages of labour above their actual rate. To violate this combination is everywhere a most unpopular action, and a sort of reproach to a master among his neighbours and equals. We seldom, indeed, hear of this combination, because it is the usual, and one may say, the natural state of things, which nobody ever hears of. Masters, too, sometimes enter into particular combinations to sink the wages of labour even below this rate. These are always conducted with the utmost silence and secrecy, till the moment of execution, and when the workmen yield, as they sometimes do, without resistance, though severely felt by them, they are never heard of by other people. Such combinations, however, are frequently resisted by a contrary defensive combination of the workmen; who sometimes too, without any provocation of this kind, combine of their own accord to raise the price of their labour. Their usual pretences are, sometimes the high price of provisions; sometimes the great profit which their masters make by their work. But whether their combinations be offensive or defensive, they are always abundantly heard of. In order to bring the point to a speedy decision, they have always recourse to the loudest clamour, and sometimes to the most shocking violence and outrage. They are desperate, and act with the folly and extravagance of desperate men, who must either starve, or frighten their masters into an immediate compliance with their demands. The masters upon these occasions are just as clamorous upon the other side, and never cease to call aloud for the assistance of the civil magistrate, and the rigorous execution of those laws which have been enacted with so much severity against the combinations of servants, labourers, and journeymen. The workmen, accordingly, very seldom derive any advantage from the violence of those tumultuous combinations, which, partly from the interposition of the civil magistrate, partly from the necessity superior steadiness of the masters, partly from the necessity which the greater part of the workmen are under of submitting for the sake of present subsistence, generally end in nothing, but the punishment or ruin of the ringleaders. But though in disputes with their workmen, masters must generally have the advantage, there is, however, a certain rate be.

It is of the utmost importance to us to be kept humble. Consciousness of self-importance is a hateful delusion, but one into which we fall as naturally as weeds grow on a dunghill. We cannot be used of the Lord but that we also dream of personal greatness, we think ourselves almost indispensible to the church, pillars of the cause, and foundations of the temple of God. We are nothings and nobodies, but that we do not think so is very evident, for as soon as we are put on the shelf we begin anxiously to enquire, ‘How will the work go on without me?’ As well might the fly on the coach wheel enquire, ‘How will the mails be carried without me?’ Far better men have been laid in the grave without having brought the Lord’s work to a standstill, and shall we fume and fret because for a little season we must lie upon the bed of languishing? God sometimes weakens our strength in a way at the precise juncture when our presence seems most needed to teach us that we are not necessary to God’s work, and that when we are most useful, He can easily do without us. If this be the practical lesson, the rough schooling may be easily endured for assuredly it is beyond all things desirable that self should be kept low and the Lord alone be magnified.

The rest of that worn and withered body – that arse of taffeta chiné, that gaping, rancid hole in the middle, those mutilations to the breast and to three fingers, that stunted leg that makes her limp, that toothless mouth – all of this inflames, excites our two libertines: Durcet sucks her from in front, Curval from behind, and while objects of the most exquisite beauty and utmost freshness are there before them, ready to satisfy their slightest desires, it is with something that Nature and crime have defiled, have withered, it is with the filthiest and most disgusting object that our two ecstatic lechers will taste the most delectable pleasures....And who can explain man after that?

Such is Fascist planning-the planning of those who reject the ideal postulates of Christian civilization and of the older Asiatic civilization which preceded ti and from which it derived-the planning of men whose intentions are avowedly bad. Let us now consider examples of planning by political leaders who accept the ideal postulates, whose intentions are good. The first thing to notice is that none of these men accepts the ideal postulates whole-heartedly. All believe that desirable ends can be achieved by undesirable means. Aiming to reach goals diametrically opposed to those of Fascism, they yet persist in taking the same roads as are taken by the Duces and Fuehrers. They are pacifists, but pacifists who act on the theory that peace can be achieved by means of war; they are reformers and revolutionaries, but reformers who imagine that unfair and arbitrary acts can produce social justice, revolutionaries who persuade themselves that the centralization of power and the enslavement of the masses can result in liberty for all. Revolutionary Russia has the largest army in the world; a secret police, that for ruthless efficiency rivals the German or the Italian; a rigid press censorship; a system of education that, since Stalin "reformed" it, is as authoritarian as Hitler's; an all-embracing system of military training that is applied to women and children as well as men; a dictator as slavishly adored as the man-gods of Rome and Berlin; a bureaucracy, solidly entrenched as the new ruling class and employing the powers of the state to preserve its privileges and protect its vested interests; an oligarchical party which dominates the entire country and within which there is no freedom even for faithful members. (Most ruling castes are democracies so far as their own members are concerned. Not so the Russian Communist Party, in which the Central Executive Committee acting through the Political Department, can override or altogether liquidate any district organization whatsoever.) No opposition is permitted in Russia. But where opposition is made illegal, it automatically goes underground and becomes conspiracy. Hence the treason trials and purges of 1936 and 1937. Large-scale manipulations of the social structure are pushed through against the wishes of the people concerned and with the utmost ruthlessness. (Several million peasants were deliberately starved to death in 1933 by the Soviet planners.) Ruthlessness begets resentment; resentment must be kept down by force. As usual the chief result of violence is the necessity to use more violence. Such then is Soviet planning-well-intentioned, but making use of evil means that are producing results utterly unlike those which the original makers of the revolution intended to produce.

I must tell you about a very strange experience that befell me as a novelist. And to understand it you must try first to imagine a novelist’s state of mind. I hope I am not giving away professional secrets if I say that a novelist’s chief desire is to be as unconscious as possible. He has to induce in himself a state of perpetual lethargy. He wants life to proceed with the utmost quiet and regularity. He wants to see the same faces, to read the same books, to do the same things day after day, month after month, while he is writing, so that nothing may break the illusion in which he is living — so that nothing may disturb or disquiet the mysterious nosings about, feelings round, darts, dashes and sudden discoveries of that very shy and illusive spirit, the imagination.

But when, by the improvement and cultivation of land, the labour of one family can provide food for two, the labour of half the society becomes sufficient to provide food for the whole. The other half, therefore, or at least the greater part of them, can be employed in providing other things, or in satisfying the other wants and fancies of mankind. Clothing and lodging, household furniture, and what is called equipage, are the principal objects of the greater part of those wants and fancies. The rich man consumes no more food than his poor neighbour. In quality it may be very different, and to select and prepare it may require more labour and art; but in quantity it is very nearly the same. But compare the spacious palace and great wardrobe of the one, with the hovel and the few rags of the other, and you will be sensible that the difference between their clothing, lodging, and household furniture, is almost as great in quantity as it is in quality. The desire of food is limited in every man by the narrow capacity of the human stomach; but the desire of the conveniencies and ornaments of building, dress, equipage, and household furniture, seems to have no limit or certain boundary. Those, therefore, who have the command of more food than they themselves can consume, are always willing to exchange the surplus, or, what is the same thing, the price of it, for gratifications of this other kind. What is over and above satisfying the limited desire, is given for the amusement of those desires which cannot be satisfied, but seem to be altogether endless. The poor, in order to obtain food, exert themselves to gratify those fancies of the rich; and to obtain it more certainly, they vie with one another in the cheapness and perfection of their work. The number of workmen increases with the increasing quantity of food, or with the growing improvement and cultivation of the lands; and as the nature of their business admits of the utmost subdivisions of labour, the quantity of materials which they can work up, increases in a much greater proportion than their numbers. Hence arises a demand for every sort of material which human invention can employ, either usefully or ornamentally, in building, dress, equipage, or household furniture; for the fossils and minerals contained in the bowels of the earth, the precious metals, and the precious stones.

Make use of your people's parts to the utmost, as your helpers, in an orderly way, under your guidance, or else they will make use of them in a disorderly and dividing way in opposition to you. It hath been a great cause of schism, when ministers would contemptuously cry down private men's preaching, and with desire not to make any use of the gifts that God hath given them for their assistance; but thrust them too far from holy things, as if they were a profane generation. The work is likely to go poorly on if there be no hands employed in it but the ministers. God giveth not any of His gifts to be buried, but for common use. By a prudent improvement of the gifts of the more able Christians, we may receive much help by them, and prevent their abuse, even as lawful marriage preventeth fornication.

Though conscious of the difficulty of learning without a teacher, I set out with high hope, and a fixed purpose, at whatever cost of trouble, to learn how to read. The very decided manner with which he spoke, and strove to impress his wife with the evil consequences of giving me instruction, served to convince me that he was deeply sensible of the truths he was uttering. It gave me the best assurance that I might rely with the utmost confidence on the results which, he said, would flow from teaching me to read. What he most dreaded, that I most desired. What he most loved, that I most hated. That which to him was a great evil, to be carefully shunned, was to me a great good, to be diligently sought; and the argument which he so warmly urged, against my learning to read, only served to inspire me with a desire and determination to learn.

Enthusiasm and adventure In all cases, propaganda of agitation tries to stretch energies to the utmost, obtain substantial sacrifices, and induce the in­dividual to bear heavy ordeals. It takes him out of his everyday life, his normal framework, and plunges him into enthusiasm and adventure; it opens to him hitherto unsuspected possibilities, and suggests extraordinary goals that nevertheless seem to him completely within reach. Propaganda of agitation thus unleashes an explosive movement; it operates inside a crisis or actually provokes the crisis itself. On the other hand, such propaganda can obtain only effects of relatively short duration. If the proposed objective is not achieved fast enough, enthusiasm will give way to discour­agement and despair. Therefore specialists in agitation propa­ganda break up the desired goals into a series of stages to be reached one by one.

Perhaps there are people who know that they have nothing more to look for from those with whom they live; they have shown the emptiness of their hearts to their housemates, and in their secret selves they are conscious that they are severely judged, and that they deserve to be judged severely; but still they feel an unconquerable craving for praises that they do not hear, or they are consumed by a desire to appear to possess, in the eyes of a new audience, the qualities which they have not, hoping to win the admiration or affection of strangers at the risk of forfeiting it again some day. Or, once more, there are other mercenary natures who never do a kindness to a friend or a relation simply because these have a claim upon them, while a service done to a stranger brings its reward to self-love. Such natures feel but little affection for those who are nearest to them; they keep their kindness for remoter circles of acquaintance, and show most to those who dwell on its utmost limits.

As humans, we are all driven to avoid being wrong. Even when we may have some doubts, the desire to be right about almost everything seems to be part of our DNA. Whenever we’re trying to get others to believe us, to agree with us, to take our side, or even to feel sorry for us, being right about what we claim is usually of utmost importance. Our inner voice is always telling us we must prevail, even if logic or other factors suggest we might just be wrong. OMG, perish the thought! As soon as we take a stand that we’re right – at any cost – someone or something else must automatically be wrong. Consider this. What is the true cost of always having to be right? The emotional cost … the reputation cost … the relationship cost. Before putting your stake in the ground, take a deep breath, ponder the costs, and then articulate your position. It takes a lot of courage for someone to admit his or her burning need to be right, but the pathway to altering any relationship for the better is by taking of responsibility for your actions.

That which is outside exists. That which is within does not. My thoughts, images, and dreams do not exist. If Speranza [this island] is no more than a sensation, or a bundle of sensations, then she does not exist. And I myself exist only insofar as I escape from myself to join with others. What complicates the position is that the thing which does not exist does its utmost to persuade us of the contrary. There is a great and universal urge toward existence among the non-existent. Something like a centrifugal force seeks to spread outward everything that moves within me, images, dreams, projects, fantasies, desires, obsessions. That which does not ex-sist in-sists. It insists upon existing. All the small world contained within me is knocking at the door of the great, the real world. And it is others, those who are outside, who hold the key. In the past, when I tossed in my sleep, my wife would shake me by the shoulders to wake me and dispel the insistence of the nightmare. But now . . . But why do I keep returning to this subject?

Allowing the utmost latitude to the love of power which any reasonable man can require, I confess I am at a loss to discover what temptation the persons intrusted with the administration of the general government could ever feel to divest the States of the authorities of that description. The regulation of the mere domestic police of a State appears to me to hold out slender allurements to ambition. Commerce, finance, negotiation, and war seem to comprehend all the objects which have charms for minds governed by that passion; and all the powers necessary to those objects ought, in the first instance, to be lodged in the national depository. The administration of private justice between the citizens of the same State, the supervision of agriculture and of other concerns of a similar nature, all those things, in short, which are proper to be provided for by local legislation, can never be desirable cares of a general jurisdiction. It is therefore improbable that there should exist a disposition in the federal councils to usurp the powers with which they are connected; because the attempt to exercise those powers would be as troublesome as it would be nugatory; and the possession of them, for that reason, would contribute nothing to the dignity, to the importance, or to the splendor of the national government.

certainly this heartache, perhaps somewhat calculated—so little do we care for the pain of others—by a woman desiring to make us miss her as acutely as possible, whether the woman only pretending to make her departure wishes merely to obtain more favorable conditions, or whether leaving for ever—for ever!—she wants to strike a blow, perhaps from vengeance, perhaps to continue to be loved, or perhaps to preserve the quality of the memory that she will leave, and violently break out of this network of tedium and indifference which she had felt being woven around her,—certainly we had promised each other that we would avoid such heartache, we had said that we would part on good terms. But it is in fact very rare to part on good terms, for if all were well we would not separate. And then again, the woman toward whom we affect the utmost indifference does none the less feel obscurely that, just as we have come to tire of her because of the force of habit, so we have become all the more attached to her, and she guesses that one of the essential requirements for parting on good terms is to warn her partner that she is going to leave. Yet she fears that warning him may prevent her. Every woman feels that, the greater is her power over a man, the more her only way of leaving him is just to take flight. She becomes a fugitive precisely because she was a queen, this is inevitable.

But we may fairly say that they alone are engaged in the true duties of life who shall wish to have Zeno, Pythagoras, Democritus, and all the other high priests of liberal studies, and Aristotle and Theophrastus, as their most intimate friends every day. No one of these will be "not at home," no one of these will fail to have his visitor leave more happy and more devoted to himself than when he came, no one of these will allow anyone to leave him with empty hands; all mortals can meet with them by night or by day. No one of these will force you to die, but all will teach you how to die; no one of these will wear out your years, but each will add his own years to yours; conversations with no one of these will bring you peril, the friendship of none will endanger your life, the courting of none will tax your purse. From them you will take whatever you wish; it will be no fault of theirs if you do not draw the utmost that you can desire. What happiness, what a fair old age awaits him who has offered himself as a client to these! He will have friends from whom he may seek counsel on matters great and small, whom he may consult every day about himself, from whom he may hear truth without insult, praise without flattery, and after whose likeness he may fashion himself. We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one. But those who forget the past, neglect the present, and fear for the future have a life that is very brief and troubled; when they have reached the end of it, the poor wretches perceive too late that for such a long while they have been busied in doing nothing.

March 8 THE SURRENDERED LIFE “I have been Crucifed with Christ . . . .” Galatians 2:20     To become one with Jesus Christ, a person must be willing not only to give up sin, but also to surrender his whole way of looking at things. Being born again by the Spirit of God means that we must first be willing to let go before we can grasp something else. The first thing we must surrender is all of our pretense or deceit. What our Lord wants us to present to Him is not our goodness, honesty, or our efforts to do better, but real solid sin. Actually, that is all He can take from us. And what He gives us in exchange for our sin is real solid righteousness. But we must surrender all pretense that we are anything, and give up all our claims of even being worthy of God’s consideration.     Once we have done that, the Spirit of God will show us what we need to surrender next. Along each step of this process, we will have to give up our claims to our rights to ourselves. Are we willing to surrender our grasp on all that we possess, our desires, and everything else in our lives? Are we ready to be identified with the death of Jesus Christ?     We will suffer a sharp painful disillusionment before we fully surrender. When people really see themselves as the Lord sees them, it is not the terribly offensive sins of the flesh that shock them, but the awful nature of the pride of their own hearts opposing Jesus Christ. When they see themselves in the light of the Lord, the shame, horror, and desperate conviction hit home for them.     If you are faced with the question of whether or not to surrender, make a determination to go on through the crisis, surrendering all that you have and all that you are to Him. And God will then equip you to do all that He requires of you.

knowest not what thou sayest. I am but an ignorant man myself.” “Yes, yes,” says he, “you teachee me good, you teachee them good.” “No, no, Friday,” says I, “you shall go without me; leave me here to live by myself, as I did before.” He looked confused again at that word, and running to one of the hatchets which he used to wear, he takes it up hastily, comes and gives it to me. “What must I do with this?” says I to him. “You take kill Friday,” says he. “What must I kill you for?” said I again. He returns very quick, “What you send Friday away for? Take kill Friday, no send Friday away.” This he spoke so earnestly that I saw tears stand in his eyes. In a word, I so plainly discovered the utmost affection in him to me, and a firm resolution in him, that I told him then, and often after, that I would never send him away from me if he was willing to stay with me. Upon the whole, as I found by all his discourse a settled affection to me, and that nothing should part him from me, so I found all the foundation of his desire to go to his own country was laid in his ardent affection to the people, and his hopes of my doing them good; a thing which, as I had no notion of myself, so I had not the least thought or intention or desire of undertaking it. But still I found a strong inclination to my attempting an escape, as above, founded on the supposition gathered from the discourse, viz., that there were seventeen bearded men there; and, therefore, without any more delay I went to work with Friday, to find out a great tree proper to fell, and make a large periagua, or canoe, to undertake the voyage. There were trees enough in the island to have built a little fleet, not of periaguas and canoes, but even of good large vessels. But the main thing I looked at was, to get one so near the water that we might launch it when it

It is natural for a man to desire what he reckons better than that which he has already, and be satisfied with nothing which lacks that special quality which he misses. Thus, if it is for her beauty that he loves his wife, he will cast longing eyes after a fairer woman. If he is clad in a rich garment, he will covet a costlier one; and no matter how rich he may be he will envy a man richer than himself. Do we not see people every day, endowed with vast estates, who keep on joining field to field, dreaming of wider boundaries for their lands? Those who dwell in palaces are ever adding house to house, continually building up and tearing down, remodeling and changing. Men in high places are driven by insatiable ambition to clutch at still greater prizes. And nowhere is there any final satisfaction, because nothing there can be defined as absolutely the best or highest. But it is natural that nothing should content a man's desires but the very best, as he reckons it. Is it not, then, mad folly always to be craving for things which can never quiet our longings, much less satisfy them? No matter how many such things one has, he is always lusting after what he has not; never at peace, he sighs for new possessions. Discontented, he spends himself in fruitless toil, and finds only weariness in the evanescent and unreal pleasures of the world. In his greediness, he counts all that he has clutched as nothing in comparison with what is beyond his grasp, and loses all pleasure in his actual possessions by longing after what he has not, yet covets. No man can ever hope to own all things. Even the little one does possess is got only with toil and is held in fear; since each is certain to lose what he hath when God's day, appointed though unrevealed. shall come. But the perverted will struggles towards the ultimate good by devious ways, yearning after satisfaction, yet led astray by vanity and deceived by wickedness. Ah, if you wish to attain to the consummation of all desire, so that nothing unfulfilled will be left, why weary yourself with fruitless efforts, running hither and thither, only to die long before the goal is reached? It is so that these impious ones wander in a circle, longing after something to gratify their yearnings, yet madly rejecting that which alone can bring them to their desired end, not by exhaustion but by attainment. They wear themselves out in vain travail, without reaching their blessed consummation, because they delight in creatures, not in the Creator. They want to traverse creation, trying all things one by one, rather than think of coming to him who is Lord of all. And if their utmost longing were realized, so that they should have all the world for their own, yet without possessing him who is the Author of all being, then the same law of their desires would make them contemn what they had and restlessly seek him whom they still lacked, that is, God himself.

O happy age, which our first parents called the age of gold! Not because of gold, so much adored in this iron age, was then easily purchased, but because those two fatal words mine and thine, were distinctions unknown to the people of those fortunate times; for all things were in common in that holy age: men, for their sustenance, needed only lift their hands and take it from the sturdy oak, whose spreading arms liberally invited them to gather the wholesome savoury fruit; while the clear springs, and silver rivulets, with luxuriant plenty, ordered them their pure refreshing water. In hollow trees, and in the clefts of rocks, the laboring and industrious bees erected their little commonwealths, that men might reap with pleasure and with ease the the sweet and fertile harvest of their toils. The tough and strenuous cork-trees did of themselves, and without other art than their native liberality, dismiss and impart their broad light bark, which served to cover these lowly huts, propped up with rough-hewn stakes, that were first built as a shelter against the inclemencies of air. All then was union, all peace, all love and friendship in the world; as yet no rude plough-share with violence to pry into the pious bowels of our mother earth, for she, without compulsion, kindly yielded from every part of her fruitful and spacious bosom, whatever might at once satisfy, sustain, and indulge her frugal children. Then was the when innocent, beautiful young sheperdesses went tripping over the hills and vales; their lovely hairs sometimes plaited, sometimes loose and flowing, clad in no other vestment but what was necessary to cover decently what modesty would always have concealed. The Tyrian dye and the rich glossy hue of silk, martyred and dissembled into every color, which are now esteemed so fine and magnificent, were unknown to the innocent plainness of that age; arrayed in the most magnificent garbs, and all the most sumptous adornings which idleness and luxury have taught succeeding pride: lovers then expressed the passion of their souls in the unaffected language of the heart, with the native plainness and sincerity in which they were conceived, and divested of all that artificial contexture, which enervates what it labours to enforce: imposture, deceit and malice had not yet crept in and imposed themselves unbribed upon mankind in the disguise of truth and simplicity: justice, unbiased either by favour or interest, which now so fatally pervert it, was equally and impartially dispensed; nor was the judge's fancy law, for then there were neither judges nor causes to be judged: the modest maid might walk wherever she pleased alone, free from the attacks of lewd, lascivious importuners. But, in this degenerate age, fraud and a legion of ills infecting the world, no virtue can be safe, no honour be secure; while wanton desires, diffused into the hearts of men, corrupt the strictest watches, and the closest retreats; which, though as intricate and unknown as the labyrinth of Crete, are no security for chastity. Thus that primitive innocence being vanished, the opression daily prevailing, there was a necessity to oppose the torrent of violence: for which reason the order of knight-hood-errant was instituted to defend the honour of virgins, protect widows, relieve orphans, and assist all the distressed in general. Now I myself am one of this order, honest friends; and though all people are obliged by the law of nature to be kind to persons of my order; yet, since you, without knowing anything of this obligation, have so generously entertained me, I ought to pay you my utmost acknowledgment; and, accordingly, return you my most hearty thanks for the same.

When the children were asked how many white people were “mean,” they commonly answered “almost none.” But when asked how many blacks were mean, many answered “some” or “a lot.”1 The thrust of the article seemed to be that children possess racial biases. However eye-catching the title, though, it pointed in the wrong direction—at infants and little children rather than adults. The core of the article focused on parenting strategies, and especially on the desire to raise children to be colorblind—to be blind to race. The parents were not teaching their children to be bigots. Instead, they were doing their utmost to teach their children to reject racism by studiously ignoring race. Yet, even in a liberal bastion like Austin, it wasn’t working. Today the dominant etiquette around race

Epicurus said that the gods exist, but that they are made of atoms like everything else. Since the gods are immortal, they have no needs, and so they have no desires, and therefore they are suffering no pain from unmet needs and desires. As a consequence, they are in a perfect state of tranquility, which is the utmost pleasure according to those of the Garden. We do not have to accept Epicurus’s claim that the gods are made of atoms in order to agree with his conclusion. If we accept the Epicurean ideal that the height of wisdom, goodness, and blessedness is tranquility, then it follows that the gods (or God) will not be subject to the weaknesses of anger and jealousy, nor be swayed by flattery, nor, for example, be offended, all of which are traits of imperfect mortals. Therefore we have nothing to fear from the gods. This argument is summarized in the following slogan: That which is blissful and immortal has no troubles itself, nor does it cause trouble for others, so that it is not affected by anger or gratitude for all such things come about through weakness.47

If you are desirous to work for the betterment of mankind, then your responsibility is to work at utmost top ethics and morals to ensure you are not violating any natural law or compromising your conscience.

This is that which gives the mind the highest assurance of the truth of what it doth believe that it is capable of in this world; for when it finds in itself the power and efficacy of the truth wherein it is instructed, that it worketh, effecteth, and implanteth the things themselves upon it, giving and ascertaining unto it all the benefits and comforts which they promise or express, and is thereby united unto the soul, or hath a real, permanent, efficacious subsistence in it,—then, I say, hath the mind the utmost assurance in the truth of it which it doth or can desire in the things of this nature.

We might map thumos and eros onto Maslow’s hierarchy of human needs by viewing thumos as the higher, social needs, and eros as the source and container of the physiological ‘life energy’—a term in which sense the word eros has often been used in Greek philosophy. As we can see, both horses had a place and function in the human soul, and when a healthy mind holds the reins, it can drive the ‘chariot’ forwards. The logos, therefore—the charioteer in the analogy—was of utmost importance. This was where intellect had its throne, and from which reason and logic emerged. Whereas the horses pulled in the directions of social status and biological needs, the logos desired nothing but learning and wisdom. Only by means of this mental function was the soul able to balance the impulses and urges of the two winged horses. According to Plato, people dominated by the logos or logistikon made great philosophers or politicians.

Our utmost desire: to enhance children's literature with imagery and realism...

For he who loves God cannot but love his image too, in which he clearly views express characters of the Deity, and not a small degree of the brightness of his glory. Again, whoever loves God will, by virtue of that love, seriously wish, desire, study, and as much as in him lies be careful, that his neighbour, as well as himself, be under God, in God, and for God, and all he has be for his glory. Again, whoever loves God will make it his business that God may appear every way admirable and glorious; and as he appears such most eminently in the sanctification and happiness of men, 2 Thess. 1:10, he will exert himself to the utmost that his neighbour make advances to holiness and happiness. Finally, whoever sincerely loves God will never think he loves and glorifies him enough; such excellencies he discovers in him, sees his name so illustrious, and so exalted above all praise, as to long that all mankind, nay all creatures, should join him in loving and celebrating the infinite perfections of God. But this is the most faithful and pure love of our neighbour, to seek that God may be glorified in him, and he himself be for the glory of God. Hence it appears, that the love of our neighbour is inseparably connected with that of God. If, therefore, it flows from the nature of God, to enjoin us the love of himself, as was just proved; it must likewise flow from the nature of God, to enjoin us the love of our neighbour.

Death was everywhere. Death was everything. Career. Desire. Dream. Poetry. Love. Youth itself. Dying became just another way of living. Graveyards sprang up in parks and meadows, by streams and rivers, in fields and forest glades. Tombstones grew out of the ground like young children’s teeth. Every village, every locality, had its own graveyard.

So often we impair God’s designed influence, which He desires to exhibit through us, because of our own conscious efforts to be consistent and useful. Jesus said there is only one way to develop and grow spiritually, and that is through focusing and concentrating on God. In essence, Jesus was saying, “Do not worry about being of use to others; simply believe on Me.” In other words, pay attention to the Source, and out of you “will flow rivers of living water

What is my vision of God’s purpose for me? Whatever it may be, His purpose is for me to depend on Him and on His power now. If I can stay calm, faithful, and unconfused while in the middle of the turmoil of life, the goal of the purpose of God is being accomplished in me. God is not working toward a particular finish—His purpose is the process itself. What He desires for me is that I see “Him walking on the sea” with no shore, no success, nor goal in sight, but simply having the absolute certainty that everything is all right because I see “Him walking on the sea” (Mark 6:49). It is the process, not the outcome, that is glorifying to God.

We tend to think that if Jesus Christ compels us to do something and we are obedient to Him, He will lead us to great success. We should never have the thought that our dreams of success are God’s purpose for us. In fact, His purpose may be exactly the opposite. We have the idea that God is leading us toward a particular end or a desired goal, but He is not. The question of whether or not we arrive at a particular goal is of little importance, and reaching it becomes merely an episode along the way. What we see as only the process of reaching a particular end, God sees as the goal itself.

As Pope Benedict says: “Our hope is always essentially hope for others; only then is it truly hope for me too. As Christians we should never limit ourselves to asking, ‘How can I save myself?’ We should also ask: ‘What can I do in order that others may be saved and that for them, too, the star of hope may rise? Then I will have done my utmost for my own personal salvation as well.’” This gives new light and even self-evidence to that difficult teaching that there is no salvation outside of the Catholic Church: No one is saved apart from becoming Catholic—becoming universal, for all, desiring the salvation, not merely of self, but of neighbor, world, cosmos. Any claim to salvation outside of becoming Catholic (that is, any claim toward a salvation that stops at me and only extends to other people by another, extrinsic, unrelated act of God) is a false claim, a pretension to attaining Heaven as an individual, an isolated stamp on the forehead, a rubbing against everything the Bible teaches when it roots our personal salvation in our being-for and our damnation in remaining-for ourselves: “We know that we have passed from death to life because we love our brothers. Whoever does not love remains in death” (1 John 3:14).

Showing love and concern as a caring teacher Teaching how to live into the fullness of his message Testifying to sacred realities invisible on the surface Pointing to what one needs to learn and trust Forgiving those who stumble and fall off of the path Encouraging the effort to go an extra mile for others Explaining what human minds find difficult to perceive Leading into the depths of being where the true self resides Extending compassion for sorrows, defeats, and struggles Attending a desire to be a truly loving individual Understanding how challenging it is to absorb his teachings Cautioning to stay alert and appreciate life to the utmost Influencing the decision to be generous and self-giving Finding the lost when they wander far from the Way Inviting to accept with faith what is not fully perceived Midwifing the ongoing process of transformation

THC SYRUP Welcome to Prime THC Shop, your one-stop destination for high-potency THC syrups. We take pride in sourcing and distributing authentic THC gummies from reputable manufacturers in the USA. Our collection includes a wide range of THC syrups, including the highly sought-after 1000mg THC syrup, perfect for those seeking a potent and enjoyable experience. Discover the Power of 1000mg THC Syrup At Prime THC Shop, we understand that our customers have varying preferences and tolerance levels. That’s why we offer a selection of THC syrups 1000mg, including our popular 1000mg THC syrup. With a high potency of 1000mg, this syrup is designed to provide a powerful and long-lasting experience. Whether you’re a seasoned cannabis enthusiast or looking to explore the world of THC-infused products, our 1000mg THC syrup is sure to deliver the desired effects. Explore Our Range of THC Syrups In addition to our 1000mg THC syrup, we offer a diverse range of THC syrups to cater to different preferences. Our collection includes various flavors and potencies, ensuring that there’s something for everyone. From fruity flavors to classic options, our THC syrups are crafted to provide a delicious and enjoyable experience. Enhance Your Beverage with THC Drink Syrup Looking to add a twist to your favorite beverages? Our THC drink syrups are the perfect solution. Infused with high-quality THC, these syrups can be easily mixed into your favorite drinks, allowing you to create your own THC-infused concoctions. Whether you prefer a refreshing soda or a warm cup of tea, our THC drink syrups are versatile and easy to use. Experience the Unique Sensation of THC Syrup 1000mg For those seeking a unique and indulgent experience, our THC Lean 1000mg syrup is a must-try. This syrup is specially formulated to provide a relaxing and euphoric sensation. With its high potency and carefully selected ingredients, our THC Lean 1000mg syrup offers a one-of-a-kind experience that is sure to leave you feeling blissful and content. Why Choose Prime THC Shop? When it comes to THC-infused products, quality and authenticity are of utmost importance. At Prime THC Shop, we prioritize sourcing our products from reputable manufacturers in the USA. This ensures that you receive only the highest quality THC syrups that meet stringent standards. We understand the importance of transparency and customer satisfaction, which is why we strive to provide accurate product descriptions and detailed information about each item in our collection. Shop with Confidence at Prime THC Shop At Prime THC Shop, we are committed to providing a seamless and secure shopping experience. Our user-friendly website allows you to browse our extensive collection of THC syrups with ease. We offer secure payment options and discreet packaging to ensure your privacy. With our fast and reliable shipping services, you can expect your order to arrive promptly and in perfect condition. If you’re looking for high-potency THC syrups, look no further than Prime THC Shop. With our wide selection of THC syrups, including the popular thc syrup 1000mg, THC drink syrups, and 1000mg thc syrup, we have something to suit every preference. Shop with confidence knowing that you are getting authentic products from reputable manufacturers in the USA. Explore our collection today and elevate your cannabis experience with Prime THC Shop.

January 13 HAVE YOU EVER BEEN ALONE WITH GOD? “When He was alone . . . the twelve asked Him about the parable.” Mark 4:10     His Solitude with Us. When God gets us alone through suffering, heartbreak, temptation, disappointment, sickness, or by thwarted desires, a broken friendship, or a new friendship—when He gets us absolutely alone, and we are totally speechless, unable to ask even one question, then He begins to teach us. Notice Jesus Christ’s training of the Twelve. It was the disciples, not the crowd outside, who were confused. His disciples constantly asked Him questions, and He constantly explained things to them, but they didn’t understand until after they received the Holy Spirit (see John 14:26).     As you journey with God, the only thing He intends to be clear is the way He deals with your soul. The sorrows and difficulties in the lives of others will be absolutely confusing to you. We think we understand another person’s struggle until God reveals the same shortcomings in our lives. There are vast areas of stubbornness and ignorance the Holy Spirit has to reveal in each of us, but it can only be done when Jesus gets us alone. Are we alone with Him now? Or are we more concerned with our own ideas, friendships, and cares for our bodies? Jesus cannot teach us anything until we quiet all our intellectual questions and get alone with Him.

The call of God is not a reflection of my nature; my personal desires and temperament are of no consideration. As long as I dwell on my own qualities and traits and think about what I am suited for, I will never hear the call of God.

4Make God the utmost delight and pleasure of your life,c and he will provide for you what you desire the most.

Nagrela’s success, however, came at a terrible price. He broke the Islamic law of dhimmi subservience, breeding resentment that would rebound on his son. After his death he passed his position to his son, Joseph. A popular Muslim poet voiced the community’s resentment of this Jew’s position: [The King] has chosen an infidel as his secretary when He could, had he wished, have chosen a Believer. Through him, the Jews have become great and proud and arrogant— They, who were among the most abject, And have gained their desires, and attained the utmost, And this happened suddenly, before even they realized it. And how many a worthy Moslem humbly obeys the vilest ape Among these miscreants? . . .19 Their chief ape has marbled his house And led the finest spring water to it. Our affairs are now in his hands And we stand at his door, He laughs at us and at our religion And we return to our God. . . . Hasten to slaughter him as an offering, Sacrifice him, for he is a fat ram And do not spare his people For they have amassed every precious thing. Break loose their grip and take their money For you have a better right to what they collect. Do not consider it a breach of faith to kill them —the breach of faith would be to let them carry on.20

November 12 THE CHANGED LIFE “If anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new.” 2 Corinthians 5:17    What understanding do you have of the salvation of your soul? The work of salvation means that in your real life things are dramatically changed. You no longer look at things in the same way. Your desires are new and the old things have lost their power to attract you. One of the tests for determining if the work of salvation in your life is genuine is—has God changed the things that really matter to you? If you still yearn for the old things, it is absurd to talk about being born from above—you are deceiving yourself. If you are born again, the Spirit of God makes the change very evident in your real life and thought. And when a crisis comes, you are the most amazed person on earth at the wonderful difference there is in you. There is no possibility of imagining that you did it. It is this complete and amazing change that is the very evidence that you are saved.     What difference has my salvation and sanctification made? For instance, can I stand in the light of 1 Corinthians 13, or do I squirm and evade the issue? True salvation, worked out in me by the Holy Spirit, frees me completely. And as long as I “walk in the light as He is in the light” (1 John 1:7), God sees nothing to rebuke because His life is working itself into every detailed part of my being, not on the conscious level, but even deeper than

Remember that there is a passion for souls that does not come from God, but from our desire to make converts to our point of view.

Socrates’ cave represents the world of our “received beliefs.” Each of us harbors a myriad of ideas, attitudes, and opinions that have been “programmed” into us by our upbringing, schooling, culture, and social and media environment. The “chains” that bind us to these ideas are our understandable desire to please others, to be accepted, and to save ourselves the effort of thinking things through ourselves.

. . . come, follow Me.” Luke 18:22     Where our individual desire dies and sanctified surrender lives. One of the greatest hindrances in coming to Jesus is the excuse of our own individual temperament. We make our temperament and our natural desires barriers to coming to Jesus. Yet the first thing we realize when we do come to Jesus is that He pays no attention whatsoever to our natural desires.

Knowledge is only the first step. It is the foundation of further learning processes.” – Inez De Florio, Effective Teaching and Successful Learning, p. 102 “Students engage in learning when two conditions are fulfilled. The goals, standards, or objectives must be of value for them. But it is not sufficient that they attribute personal value to the goal: They must be convinced that they can reach it.” – Inez De Florio, Effective Teaching and Successful Learning, p. 108 “The expertise of a teacher does not consist only of his ability to plan a lesson or a comprehensive teaching unit and put it into practice; at least as important as these basic tools of the teaching profession are knowledge and flexibility regarding how to surmount unexpected difficulties.” – Inez De Florio, Effective Teaching and Successful Learning, p. 119 “When planning a teaching intervention, the most important question often remains unasked: In what ways does the chosen learning content or skill refer to the needs and interests of the students?” – Inez De Florio, Effective Teaching and Successful Learning, p. 122 “Teaching is more effective and learning more successful when students participate in planning and starting the lesson.” – Inez De Florio, Effective Teaching and Successful Learning, p. 136 “What is a good explanation? Explanations should be clear and well-structured. They should take students’ age and their prior knowledge into account. They are supposed to correspond to the interests of the learners.” – Inez De Florio, Effective Teaching and Successful Learning, p. 144 “There is an unjustified differentiation between tasks for learning and tasks for testing. • First, all tasks should be meaningful and motivating, not only those destined for classroom practice. … • Second, all tasks have to contribute to an improvement of learning.” – Inez De Florio, Effective Teaching and Successful Learning, p. 159 “Deepening the learning processes during independent practice should at least prepare the transfer of new concepts or schemata to other situations than those in which the new content first occurred.” – Inez De Florio, Effective Teaching and Successful Learning, p. 172 “Cooperative learning and problem-/project-based approaches aim at further deepening the new learning content. They offer the learners multiple and motivating opportunities to lead to automaticity of knowledge and skills, and to promote the desired attitudes.” – Inez De Florio, Effective Teaching and Successful Learning, p. 176 “During the lesson, feedback should have three directions: from teachers to students, among the learners, and from students to teachers.” – Inez De Florio, Effective Teaching and Successful Learning, p. 199 “During work in small groups, teachers cannot eliminate peer feedback. It occurs as such because feedback is frequent in the life contexts of children, adolescents and adults. Therefore adequate training is of utmost importance not only for classroom learning but also with regard to future professional and private requirements.” – Inez De Florio, Effective Teaching and Successful Learning, p. 210

Every Christian can have his body under absolute control for God. God has given us the responsibility to rule over all “the temple of the Holy Spirit,” including our thoughts and desires (1 Corinthians 6:19). We are responsible for these, and we must never give way to improper ones. But most of us are much more severe in our judgment of others than we are in judging ourselves. We make excuses for things in ourselves, while we condemn things in the lives of others simply because we are not naturally inclined to do them.

I must exhibit in my own body the life of the Lord Jesus, not mysteriously or secretly, but openly and boldly. “I discipline my body and bring it into subjection . . .” (1 Corinthians 9:27). Every Christian can have his body under absolute control for God. God has given us the responsibility to rule over all “the temple of the Holy Spirit,” including our thoughts and desires (1 Corinthians 6:19).

March 20 Friendship with God Shall I hide from Abraham that thing which I do? Genesis 18:17 Its Delights. This chapter brings out the delight of real friendship with God as compared with occasional feelings of His presence in prayer. To be so much in contact with God that you never need to ask Him to show you His will, is to be nearing the final stage of your discipline in the life of faith. When you are rightly related to God, it is a life of freedom and liberty and delight, you are God’s will, and all your commonsense decisions are His will for you unless He checks. You decide things in perfect delightful friendship with God, knowing that if your decisions are wrong He will always check; when He checks, stop at once. Its Difficulties. Why did Abraham stop praying when he did? He was not intimate enough yet to go boldly on until God granted his desire, there was something yet to be desired in his relationship to God. Whenever we stop short in prayer and say—“Well, I don’t know; perhaps it is not God’s will”—there is still another stage to go. We are not so intimately acquainted with God as Jesus was, and as He wants us to be—“That they may be one, even as We are one.” Think of the last thing you prayed about—were you devoted to your desire or to God? Determined to get some gift of the Spirit or to get at God? “Your Heavenly Father knoweth what things ye have need of before ye ask Him.” The point of asking is that you may get to know God better. “Delight thyself also in the Lord; and He shall give thee the desires of thine heart.” Keep praying in order to get a perfect understanding of God Himself.

 Seek if you have not found. “You ask and do not receive, because you ask amiss . . .” (James 4:3). If you ask for things from life instead of from God, “you ask amiss”; that is, you ask out of your desire for self-fulfillment. The more you fulfill yourself the less you will seek God. “. . . seek, and you will find . . . .” Get to work—narrow your focus and interests to this one thing. Have you ever sought God with your whole heart, or have you simply given Him a feeble cry after some emotionally painful experience? “. . . seek, [focus,] and you will find . . . .

His congédiement came with the utmost courtesy. “Wish us well,” she said as she turned her cheek in dutiful acceptance of his kiss. He gripped her elbow to prevent her escape. As William entered the carriage, he whispered to her, “Tell me Anne VanLandingham put you up to this and I will forgive you.” She turned, aghast. Incredulous. “You will forgive me?

The desire that comes into a disciple is not one of doing anything for Jesus, but of being a perfect delight to Him. The

February 12 Must I Listen? And they said unto Moses, Speak thou with us and we will hear: but let not God speak with us, lest we die. Exodus 20:19 We do not consciously disobey God, we simply do not heed Him. God has given us His commands; there they are, but we do not pay any attention to them, not because of wilful disobedience but because we do not love and respect Him. “If ye love Me, ye will keep My commandments” (rv). When once we realise that we have been “disrespecting” God all the time, we are covered with shame and humiliation because we have not heeded Him. “Speak thou with us . . . : but let not God speak with us.” We show how little we love God by preferring to listen to His servants only. We like to listen to personal testimonies, but we do not desire that God Himself should speak to us. Why are we so terrified lest God should speak to us? Because we know that if God does speak, either the thing must be done or we must tell God we will not obey Him. If it is only the servant’s voice we hear, we feel it is not imperative, we can say, “Well, that is simply your own idea, though I don’t deny it is probably God’s truth.” Am I putting God in the humiliating position of having treated me as a child of His while all the time I have been ignoring Him? When I do hear Him, the humiliation I have put on Him comes back on me—“Lord, why was I so dull and so obstinate?” This is always the result when once we do hear God. The real delight of hearing Him is tempered with shame in having been so long in hearing Him.

To help them understand that they are not to blame for their deceptive brain messages, we taught Steve and Sarah about Free Won’t, a term popularized by the well-known neuroscientist Benjamin Libet. In a series of carefully executed scientific experiments completed in the 1980s, Libet studied how people decide whether and when to move their own bodies and what generated the initial desire to move. While the meaning of what he discovered is still the subject of passionate disagreement in academic circles, the bottom line for you is this: Your brain—not your mind—generates the initial desires, impulses, thoughts, and sensations, but you can veto almost any action before it starts. This means that while you are not responsible for the emergence of thoughts, desires, impulses, urges, or sensations, you are responsible for what you do with them once they arise. Libet himself interpreted his results in this way and emphasized that you have a choice in whether or not to respond when your brain puts out the call—this is the essence of Free Won’t. As he described it in one of his landmark papers:7 The role of conscious free will [aka Free Won’t] would be, then, not to initiate a voluntary act but rather to control whether the act takes place. We may view the unconscious initiatives for voluntary actions as “bubbling up” in the brain. The conscious will then selects which of these initiatives may go forward to an action and which ones to veto and abort, with no act appearing. In other words, what Libet was saying is that you really can’t decide or determine what will initially grab your attention—your brain does. However, his research also indicated that once your initial attention is grabbed, you can determine whether you keep your attention focused on that object (and act on it) or veto it based on the principle of Free Won’t. Free Won’t turns out to be of the utmost importance because it tells us that we have, in essence, the power to veto almost any action, even though the desire to perform that action is generated by brain mechanisms entirely outside of our conscious attention and awareness. How might that Free Won’t express itself? Through Veto Power.

Christian workers fail because they place their desire for their own holiness above their desire to know God.

February 2 The Constraint of the Call Woe is unto me, if I preach not the gospel! 1 Corinthians 9:16 Beware of stopping your ears to the call of God. Everyone who is saved is called to testify to the fact; but that is not the call to preach, it is merely an illustration in preaching. Paul is referring to the pangs produced in him by the constraint to preach the Gospel. Never apply what Paul says in this connection to souls coming in contact with God for salvation. There is nothing easier than getting saved because it is God’s sovereign work—“Come unto Me and I will save you.” Our Lord never lays down the conditions of discipleship as the conditions of salvation. We are condemned to salvation through the Cross of Jesus Christ. Discipleship has an option with it—“IF any man . . .” Paul’s words have to do with being made a servant of Jesus Christ, and our permission is never asked as to what we will do or where we will go. God makes us broken bread and poured-out wine to please Himself. To be “separated unto the gospel” means to hear the call of God; and when a man begins to overhear that call, then begins agony that is worthy of the name. Every ambition is nipped in the bud, every desire of life quenched, every outlook completely extinguished and blotted out, saving one thing only—“separated unto the gospel.” Woe be to the soul who tries to put his foot in any other direction when once that call has come to him. This College exists to see whether God has any man or woman here who cares about proclaiming His Gospel; to see whether God grips you. And beware of competitors when God does grip you.

January 31 Do You See Your Calling? Separated unto the Gospel. Romans 1:1 Our calling is not primarily to be holy men and women, but to be proclaimers of the Gospel of God. The one thing that is all important is that the Gospel of God should be realised as the abiding Reality. Reality is not human goodness, nor holiness, nor heaven, nor hell, but Redemption; and the need to perceive this is the most vital need of the Christian worker to-day. As workers we have to get used to the revelation that Redemption is the only Reality. Personal holiness is an effect, not a cause, and if we place our faith in human goodness, in the effect of Redemption, we shall go under when the test comes. Paul did not say he separated himself, but—“when it pleased God, who separated me. . . .” Paul had not a hypersensitive interest in his own character. As long as our eyes are upon our own personal whiteness we shall never get near the reality of Redemption. Workers break down because their desire is for their own whiteness, and not for God. “Don’t ask me to come into contact with the rugged reality of Redemption on behalf of the filth of human life as it is; what I want is anything God can do for me to make me more desirable in my own eyes.” To talk in that way is a sign that the reality of the Gospel of God has not begun to touch me; there is no reckless abandon to God. God cannot deliver me while my interest is merely in my own character. Paul is unconscious of himself, he is recklessly abandoned, separated by God for one purpose—to proclaim the Gospel of God (cf. Romans 9:3).

The complete absence of a desire to please, or to put someone at their ease, could, in a less vulnerable person, have been construed as arrogance. In her it came across as a kind of reckless aloneness.

It's not in the will to prove an idea to be true but in the utmost desire to disprove it, that the absolute truth emerges.

THE DAY BEFORE   I can feel her gentle hands comb through my hair before hastening me to taste her sweet mouth. I look into her eyes with a love that does kindle her utmost desire to feel me love her again. Kissing her with her eyes closed tightly my lips gratifyingly charge her lowly spirit, tasting her lustrous mouth that glissades utterly over mine. She does panic as she feels for my kiss to try and relish the taste of her love’s thirst.   With both hands over her face to where my thumbs advance down her eyebrows, trailing down below her cheekbones, I unveil a still dazzling smile as a single tear rests underneath her eye. Carefully wiping away the tear from her face, I kiss her with a romance that I know will soon ignite into a delirium of sweltering sex.

Death was everywhere. Death was everything. Career. Desire. Dream. Poetry. Love. Youth itself. Dying became just another way of living.

If we think deeply about our childhood, not just about our memories of it but how it actually felt, we realize how differently we experienced the world back then. Our minds were completely open, and we entertained all kinds of surprising, original ideas. Things that we now take for granted, things as simple as the night sky or our reflection in a mirror, often caused us to wonder. Our heads teemed with questions about the world around us. Not yet having commanded language, we thought in ways that were preverbal—in images and sensations. When we attended the circus, a sporting event, or a movie, our eyes and ears took in the spectacle with utmost intensity. Colors seemed more vibrant and alive. We had a powerful desire to turn everything around us into a game, to play with circumstances. Let us call this quality the Original Mind. This mind looked at the world more directly—not through words and received ideas. It was flexible and receptive to new information. [...] Masters and those who display a high level of creative energy are simply people who manage to retain a sizeable portion of their childhood spirit despite the pressures and demands of adulthood. This spirit manifests itself in their work and in their ways of thinking. Children are naturally creative. They actively transform everything around them, play with ideas and circumstances, and surprise us with the novel things they say or do. [...] Masters not only retain the spirit of the Original Mind, but they add to it their years of apprenticeship and an ability to focus deeply on problems or ideas. This leads to high-level creativity. Although they have profound knowledge of a subject, their minds remain open to alternative ways of seeing and approaching problems. They are able to ask the kinds of simple questions that most people pass over, but they have the rigor and discipline to follow their investigations all the way to the end. They retain a childlike excitement about their field and a playful approach, all of which makes the hours of hard work alive and pleasurable. Like children, they are capable of thinking beyond words—visually, spatially, intuitively—and have greater access to preverbal and unconscious forms of mental activity, all of which can account for their surprising ideas and creations.

Why should I write to the newspapers instead of to the machines themselves, why not summon a monster meeting of machines, place the steam engine in the chair, and hold a council of war?” asked the anonymous “mad correspondent.” “I answer, the time is not yet ripe for this. . . . Our plan is to turn man’s besotted enthusiasm to our own advantage, to make him develop us to the utmost, and find himself enslaved unawares. “My object is to do my humble share towards pointing out what is the ultimatum, the ne plus ultra of perfection in mechanized development,” the writer continued, “even though that end be so far off that only a Darwinian posterity can arrive at it. I therefore venture to suggest that we declare machinery and the general development of the human race to be well and effectually completed when—when—when—Like the woman in white, I had almost committed myself of my secret. Nay, this is telling too much. I must content myself with disclosing something less than the whole. I will give a great step, but not the last. We will say then that a considerable advance has been made in mechanical development, when all men, in all places, without any loss of time, are cognizant through their senses, of all that they desire to be cognizant of in all other places, at a low rate of charge, so that the back country squatter may hear his wool sold in London and deal with the buyer himself—may sit in his own chair in a back country hut and hear the performance of Israel in Ægypt at Exeter Hall—may taste an ice on the Rakaia, which he is paying for and receiving in the Italian opera house Covent garden. Multiply instance ad libitum—this is the grand annihilation of time and place which we are all striving for, and which in one small part we have been permitted to see actually realised.”67 This letter, bearing the stamp of Samuel Butler in style if not in name, was signed “Lunaticus.” One hundred years after Erasmus Darwin gathered his circle of Lunaticks in the English Midlands, a strand of telegraph wire was uncoiled at the antipodes of the earth. Sparked by the transit of a few pulses of electromagnetic code over this embryonic fragment of a net, Samuel Butler foresaw the evolution, perhaps not so far off as he imagined, of that phenomenon, somewhere between mechanism and organism, now manifested as the World Wide Web.

Seek if you have not found. “You ask and do not receive, because you ask amiss” (James 4:3). If you ask for things from life instead of from God, “you ask amiss”; that is, you ask out of your desire for self-fulfillment. The more you fulfill yourself the less you will seek God. “Seek, and you will find.” Get to work—narrow your focus and interests to this one thing. Have you ever sought God with your whole heart, or have you simply given Him a feeble cry after some emotionally painful experience?

It is not on what we spend the greatest amount of time that molds us the most, but whatever exerts the most power over us. We must make a determination to limit and concentrate our desires and interests on the atonement by the Cross of Christ.

Where sin and sorrow stops, and the song of the saint starts. Do I really want to get there? I can right now. The questions that truly matter in life are remarkably few, and they are all answered by these words—“Come to Me.” Our Lord’s words are not, “Do this, or don’t do that,” but—“Come to me.” If I will simply come to Jesus, my real life will be brought into harmony with my real desires. I will actually cease from sin, and will find the song of the Lord beginning in my life. Have you ever come to Jesus? Look at the stubbornness of your heart. You would rather do anything than this one simple childlike thing—“Come to Me.” If you really want to experience ceasing from sin, you must come to Jesus.

PEOPLE TALK OF FREEDOM - FREEDOM DOES NOT EXIST IN THE HUMAN WORLD ! ALL HUMAN BEINGS HAVE ACCUSTOMED THEMSELVES TO THEIR UNFREEDOM WHICH THEY PURCHASED AS FREEDOM , JUST AS THEY HAVE ACCUSTOMED THEMSELVES TO ANY EVIL , THE GREATEST OF WHICH IS SANITY - FREEDOM IS A CRIME OF THOUGHT TO ALL MEN - AND THEY HAVE PERFECTED THE FALSIFICATION OF REALITY ON SO LARGE A SCALE THAT THE TRUTH HAS BEEN SCARED AWAY ; AND WHO NEEDS TRUTH IN WHAT CONTAINS THE TRUTH AND NOTHING BUT THE TRUTH AS THE VILENESS OF DECEPTION OF HER , AS THE ASSIDUOUS EXCOGITATION BY WHICH THE EXCOMMUNICATION AND FEMALE VIOLATION OF HER HAVE BEEN EFFECTED AND PERFECTED INSTEAD TO DESTROY ANY VESTIGES OF HER BEING ONCE EXTANT AND TO MAKE HER LOOK MISSHAPEN AND MUTILATED SO THAT SHE CANNOT BE KNOWN AS TRUTH ANY LONGER - FOR THE TRUTH IN HER BEAUTEOUSNESS CANNOT STAND HOLY MEN NEAR HER WHO MURDERED AND SHOT HER DEAD AT CLOSE RANGE IN THE HUMAN WORLD AS THEIR UTMOST MASTERY LONG , LONG , LONG AGO ! DOES THE PENITENT CRAVE RESURRECTION ? IF SHE DID , HOW COULD SHE BE A PENITENT THEN, DESIRING BUT TO CLEANSE HERSELF OF MANKIND AND TO RANSOM HERSELF FROM THE UNCLEAN SACREDNESS OF ALL MEN AND TO WITHSTAND THE BETRAYAL TO EXISTENCE WHICH HAS BECOME A DISEASE , DESTITUTE OF FRIENDS SHE IS AND HER SEASON IS PAST ! , SEEKING WATERS UNDEFILED TO SWIM AND BE DROWNED IN FOR HER TO RETURN TO WHERE PEACE AND FREEDOM REIGN UNPERTURBED...

Career. Desire. Dream. Poetry. Love. Youth itself. Dying became just another way of living.

If you become a necessity to someone else’s life, you are out of God’s will. As a servant, your primary responsibility is to be a “friend of the bridegroom” (John 3:29). When you see a person who is close to grasping the claims of Jesus Christ, you know that your influence has been used in the right direction. And when you begin to see that person in the middle of a difficult and painful struggle, don’t try to prevent it, but pray that his difficulty will grow even ten times stronger, until no power on earth or in hell could hold him away from Jesus Christ. Over and over again, we try to be amateur providences in someone’s life. We are indeed amateurs, coming in and actually preventing God’s will and saying, “This person should not have to experience this difficulty.” Instead of being friends of the Bridegroom, our sympathy gets in the way. One day that person will say to us, “You are a thief; you stole my desire to follow Jesus, and because of you I lost sight of Him.