Vague Inspirational Quotes

LAW 4 Always Say Less Than Necessary When you are trying to impress people with words, the more you say, the more common you appear, and the less in control. Even if you are saying something banal, it will seem original if you make it vague, open-ended, and sphinxlike. Powerful people impress and intimidate by saying less. The more you say, the more likely you are to say something foolish.

People live their lives bound by what they accept as correct and true. That’s how they define Reality. But what does it mean to be “correct” or “true”? Merely vague concepts… Their Reality may all be a mirage. Can we consider them to simply be living in their own world, shaped by their beliefs?

I would not sit waiting for some vague tomorrow, nor for something to happen. One could wait a lifetime, and find nothing at the end of the waiting. I would begin here, I would make something happen.

To put meaning in one's life may end in madness, But life without meaning is the torture Of restlessness and vague desire-- It is a boat longing for the sea and yet afraid.

As Kevin climbed the three flights of stairs to his apartment, his brain formulated a vague plan of action. He could not have explained it to anyone or even to himself in coherent sentences. But the outline was there in Kevin’s subconscious. It would not only change his life, but many others, as well. A Call to Action had been born.

But the beginning of things, of a world especially, is necessarily vague, tangled, chaotic, and exceedingly disturbing. How few of us ever emerge from such beginning! How many souls perish in its tumult!

She continued weeping until the heat of her tear water, the sheer velocity of its flow, finally obscured the already vague circumstances of its origins.

In fact that is why the lives of most women are so vaguely unsatisfactory. They are always doing secondary and menial things (that do not require all their gifts and ability) for others and never anything for themselves. Society and husbands praise them for it (when they get too miserable or have nervous breakdowns) though always a little perplexedly and half-heartedly and just to be consoling. The poor wives are reminded that that is just why wives are so splendid -- because they are so unselfish and self-sacrificing and that is the wonderful thing about them! But inwardly women know that something is wrong. They sense that if you are always doing something for others, like a servant or nurse, and never anything for yourself, you cannot do others any good. You make them physically more comfortable. But you cannot affect them spiritually in any way at all. For to teach, encourage, cheer up, console, amuse, stimulate or advise a husband or children or friends, you have to be something yourself. [...]"If you would shut your door against the children for an hour a day and say; 'Mother is working on her five-act tragedy in blank verse!' you would be surprised how they would respect you. They would probably all become playwrights.

The cards give you images and symbols to focus your vague intentions and transform them into action. Your will is the magic. In other words, you are the magic. If you can create something in your heart and then act on it to make it happen, that is magic. Very simple, very straightforward—no witches, no spells, and no broomsticks.

I have studied many times The marble which was chiseled for me— A boat with a furled sail at rest in a harbor. In truth it pictures not my destination But my life. For love was offered me and I shrank from its disillusionment; Sorrow knocked at my door, but I was afraid; Ambition called to me, but I dreaded the chances. Yet all the while I hungered for meaning in my life. And now I know that we must lift the sail And catch the winds of destiny Wherever they drive the boat. To put meaning in one’s life may end in madness, But life without meaning is the torture Of restlessness and vague desire— It is a boat longing for the sea and yet afraid.

In all the known history of Mankind, advances have been made primarily in physical technology; in the capacity of handling the inanimate world about Man. Control of self and society has been left to to chance or to the vague gropings of intuitive ethical systems based on inspiration and emotion. As a result no culture of greater stability than about fifty-five percent has ever existed, and these only as the result of great human misery.

Are you born again?" he asked, as we taxied down the runway. He was rather prim and tense, maybe a little like David Eisenhower with a spastic colon. I did not know how to answer for a moment. "Yes," I said. "I am." My friends like to tell each other that I am not really a born-again Christian. They think of me more along the lines of that old Jonathan Miller routine, where he said, "I'm not really a Jew -- I'm Jew-ish." They think I am Christian-ish. But I'm not. I'm just a bad Christian. A bad born-again Christian. And certainly, like the apostle Peter, I am capable of denying it, of presenting myself as a sort of leftist liberation-theology enthusiast and maybe sort of a vaguely Jesusy bon vivant. But it's not true. And I believe that when you get on a plane, if you start lying you are totally doomed. So I told the truth; that I am a believer, a convert. I'm probably about three months away from slapping an aluminum Jesus-fish on the back of my car, although I first want to see if the application or stickum in any way interferes with my lease agreement. And believe me, all this boggles even *my* mind. But it's true. I could go to a gathering of foot-wash Baptists and, except for my dreadlocks, fit right in. I would wash their feet; I would let them wash mine.

The urge to create a fictional narrative is a mysterious one, and when an idea comes, the writer's sense of what a story wants to be is only vaguely visible through the penumbra of inspiration.

People live their lives based on what they define as "reality" and "truth", but both are vague terms, their meaning easily change from person to person and even from time to time, therefore, cannot we say that people live in illusions of their own creation? Wisdom is to see beyond our own foolishness, once that is achieved it becomes impossible not to see how the world should really be; cowards remain indifferent and forsake their wisdom by lying to themselves, the only other path is to choose to change the world, and in doing so we become great, we become people to be remembered, and best of all, we forsake our regrets.

They told me that nothing was a sin, just a poor life choice. Poor impulse control. That nothing is evil. Any concept of right versus wrong, according to them, is merely a cultural construct relative to one specific time and place. They said that if anything should force us to modify our personal behavior it should be our allegiance to a social contract, not some vague, externally imposed threat of flaming punishment.

Hey, you know what, basing an entire system of social, political and economic control on the vague, all-too-easily misinterpreted words of a single person claiming divine inspiration is probably not actually all that smart, now, is it.

And then Harry Potter had launched in to a speech that was inspiring, yet vague. A speech to the effect that Fred and George and Lee had tremendous potential if they could just learn to be weirder. To make people's live surreal, instead of just surprising them with the equivalents of buckets of water propped above doors. (Fred and George had exchanged interested looks, they'd never thought of that one.) Harry Potter had invoked a picture of the prank they'd pulled on Neville - which, Harry had mentioned with some remorse, the Sorting Hat had chewed him out on - but which must have made Neville doubt his own sanity. For Neville it would have felt like being suddendly transported into an alternate universe. The same way everyone else had felt when they'd seen Snape apologize. That was the true power of pranking.

All that summer and fall she painted, mornings, afternoons, evenings, then walked around the streets that were still echoing the music of the masters, and every stone, every pebble seemed to have a life and reason of its own and she somehow felt, though vaguely, a part of that reason. Some nights she would sit in the café with other young artists and poets and musicians and who knows what else, drinking wine and talking and laughing and discussing and arguing and life was exciting and tangible and crisp like the clear Mediterranean sunlight. Then as the grayness of winter slowly seeped down from the north the energy and inspiration seemed to ooze from her as paint from a tube and now when she looked at a bare canvas it was only a bare canvas, a piece of material stretched over a few pieces of wood, it was no longer a painting waiting to be painted. It was just, canvas. She went further south. Sicily. North Africa. Trying to follow the sun to the past, the very recent past, but all she found was herself.

La vie est vaine, Un peu d’amour, Un peu de haine, Et puis—Bonjour! La vie est brève: Un peu d’espoir, Un peu de rève Et puis—Bon soir! Ah, brief is Life, Love’s short sweet way, With dreamings rife, And then—Good-day! And Life is vain— Hope’s vague delight, Grief’s transient pain, And then—Good-night.

For mysticism proper - as distinguished from philosophical theory or vague feeling or literary pleasure - is a practical thing, something more than a doctrine, a life.

Ironically, the memory of the women heroes of World War I was largely eclipsed by the very women they had inspired. The more blatant evil enacted into law by Nazi Germany during the Second World War ensured that those who fought against it would continue to fascinate long after the first war had become a vague, unpleasant memory—one brought to mind only by fading photographs of serious, helmeted young men standing in sandbagged trenches or smiling young women in ankle-length nursing uniforms, or by the presence of poppies in Remembrance Day ceremonies.

We don't know when our name came into being or how some distant ancestor acquired it. We don't understand our name at all, we don't know its history, and yet we bear it with exalted fidelity, we merge with it, we like it, we are ridiculously proud of it as if we had thought it up ourselves in a moment of brilliant inspiration. A face is like a name. It must have happened some time toward the end of my childhood: I kept looking in the mirror for such a long time that I finally believed that what I was seeing was my self. My recollection of this period is very vague, but I know that the discovery of the self must have been intoxicating. Yet there comes a time when you stand in front of a mirror and ask yourself: this is my self? And why? Why did I want to identify with this? What do I care about this face? And at that moment everything starts to crumble. Everything starts to crumble.

Haydon was more than his model, he was his inspiration, the torch-bearer of a certain kind of English calling which - for the very reason that it was vague and understated and elusive - had made sense of Guillam's life till now.

No countryman ever speaks to an animal without blaspheming it, although if he be engaged in some solitary work and inspired to music, he invariably sings a hymn in a voice that seems to have some vague association with wood pulp.

ah yes I know them well who was the first person in the universe before there was anybody that made it all who ah that they dont know neither do I so there you are they might as well try to stop the sun from rising tomorrow the sun shines for you he said the day we were lying among the rhododendrons on Howth head in the grey tweed suit and his straw hat the day I got him to propose to me yes first I gave him the bit of seedcake out of my mouth and it was leapyear like now yes 16 years ago my God after that long kiss I near lost my breath yes he said I was a flower of the mountain yes so we are flowers all a womans body yes that was one true thing he said in his life and the sun shines for you today yes that was why I liked him because I saw he understood or felt what a woman is and I knew I could always get round him and I gave him all the pleasure I could leading him on till he asked me to say yes and I wouldnt answer first only looked out over the sea and the sky I was thinking of so many things he didnt know of Mulvey and Mr Stanhope and Hester and father and old captain Groves and the sailors playing all birds fly and I say stoop and washing up dishes they called it on the pier and the sentry in front of the governors house with the thing round his white helmet poor devil half roasted and the Spanish girls laughing in their shawls and their tall combs and the auctions in the morning the Greeks and the jews and the Arabs and the devil knows who else from all the ends of Europe and Duke street and the fowl market all clucking outside Larby Sharons and the poor donkeys slipping half asleep and the vague fellows in the cloaks asleep in the shade on the steps and the big wheels of the carts of the bulls and the old castle thousands of years old yes and those handsome Moors all in white and turbans like kings asking you to sit down in their little bit of a shop and Ronda with the old windows of the posadas glancing eyes a lattice hid for her lover to kiss the iron and the wineshops half open at night and the castanets and the night we missed the boat at Algeciras the watchman going about serene with his lamp and O that awful deepdown torrent O and the sea the sea crimson sometimes like fire and the glorious sunsets and the figtrees in the Alameda gardens yes and all the queer little streets and the pink and blue and yellow houses and the rosegardens and the jessamine and geraniums and cactuses and Gibraltar as a girl where I was a Flower of the mountain yes when I put the rose in my hair like the Andalusian girls used or shall I wear a red yes and how he kissed me under the Moorish wall and I thought well as well him as another and then I asked him with my eyes to ask again yes and then he asked me would I yes to say yes my mountain flower and first I put my arms around him yes and drew him down to me so he could feel my breasts all perfume yes and his heart was going like mad and yes I said yes I will Yes.

I'm fucking done with sadness, and I don't know what's up the ass of the universe lately, but I'VE HAD IT. I AM GOING TO BE FURIOUSLY HAPPY, OUT OF SHEER SPITE. Can you hear that? That's me smiling, y'all. I'm smiling so loud you can fucking hear it. I'm going to destroy the goddamn universe with my irrational joy and I will spew forth pictures of clumsy kittens and baby puppies adopted by raccoons and MOTHERFUCKING NEWBORN LLAMAS DIPPED IN GLITTER AND THE BLOOD OF SEXY VAMPIRES AND IT'S GOING TO BE AWESOME. In fact, I'm starting a whole movement right now. The FURIOUSLY HAPPY movement. And it's going to be awesome because first of all, we're all going to be VEHEMENTLY happy, and secondly because it will freak the shit out of everyone that hates you because those assholes don't want to see you even vaguely amused, much less furiously happy, and it will make their world turn a little sideways and will probably scare the shit out of them. Which will make you even more happy. Legitimately.

Good old days? Whatever good in them may have been, they’re long past. No use crying over them now when they are but distant memories. I shall tell you the trick – in a person’s mind, all distant memories eventually grow tinted with rays of sunshine, and the toils and hardships the flesh and the soul have undergone get lost and forgotten. Hence you begin believing that those old days were good, and have a hard time dealing with present difficulties… I believe, whatever hardship you may face at present, it is still better than some vague and blurry flashbacks you carry in your mind, for the present can be felt upon the touch, sensed upon the breath, lived through and fought for. Good old days are long gone, and if you ask me, have never been as good as you may now imagine. There is only now, and the bitterer it is, the sweeter it feels to live the moment to its fullest.

When you get famous, dinner isn’t food anymore; it’s twenty ounces of protein, ten ounces of carbohydrates, salt-free, fat-free, sugar-free fuel. This is a meal every two hours, six times a day. Eating isn’t about eating anymore. It’s about protein assimilation. It’s about cellular rejuvenation cream. Washing is about exfoliation. What used to be breathing is respiration. I’d be the first to congratulate anybody if they could do a better job of faking flawless beauty and delivering vague inspiring messages: Calm down. Everyone, breathe deep. Life is good. Be just and kind. Be the love.

The ability to remain constant, whole and playful, even while working technically, concentrating and upholding urgency, is essential to achieve a state of balance that will allow for this to happen. This has to come to life, and cannot stay just an idea or hope or intention or imitation, or ignored. The guarantee and proof that this balance and power is real is in its actualization. That is, that it manifests in functional reality. As in any intention, whether that be vague or specific, an ambition or desire, a goal or state of being, a question or hope, a curiosity or purpose, there exist natural and unnatural obstacles to its realization.

I believe in instincts not logic. But then, everything is too vague..

Progress is a vague concept, if there is no vision to progress towards.

He was savoring for the first time the ineffable subtleties of feminine refinement. Never had he encountered this grace of language, this quiet taste in dress, these relaxed, dove like postures. He marveled at the sublimity of her soul and at the lace on her petticoat. With her ever-changing moods, by turns brooding and gay, chattering and silent, fiery and casual, she aroused in him a thousand desires, awakening instincts or memories. She was the amoureuse of all the novels, the heroine of all the plays, the vague "she" of all the poetry books.

And perhaps it was precisely because she knew nothing at all about chess that chess for her was not simply a parlor game or a pleasant pastime, but a mysterious art equal to all the recognized arts. She had never been in close contact with such people — there was no one to compare him with except those inspired eccentrics, musicians and poets whose image one knows as clearly and as vaguely as that of a Roman Emperor, an inquisitor or a comedy miser. Her memory contained a modest dimly lit gallery with a sequence of all the people who had in any way caught her fancy.

To live in the world of creation—to get into it and stay in it—to frequent it and haunt it—to think intently and fruitfully—to woo combinations and inspirations into being by a depth and continuity of attention and meditation—this is the only thing—and I neglect it, far and away too much; from indolence, from vagueness, from inattention, and from a strange nervous fear of letting myself go. If I can vanquish that nervousness, the world is mine.

The Desire To Paint" Unhappy perhaps is the man, but happy the artist, who is torn with this desire. I burn to paint a certain woman who has appeared to me so rarely, and so swiftly fled away, like some beautiful, regrettable thing the traveller must leave behind him in the night. It is already long since I saw her. She is beautiful, and more than beautiful: she is overpowering. The colour black preponderates in her; all that she inspires is nocturnal and profound. Her eyes are two caverns where mystery vaguely stirs and gleams; her glance illuminates like a ray of light; it is an explosion in the darkness. I would compare her to a black sun if one could conceive of a dark star overthrowing light and happiness. But it is the moon that she makes one dream of most readily; the moon, who has without doubt touched her with her own influence; not the white moon of the idylls, who resembles a cold bride, but the sinister and intoxicating moon suspended in the depths of a stormy night, among the driven clouds; not the discreet peaceful moon who visits the dreams of pure men, but the moon torn from the sky, conquered and revolted, that the witches of Thessaly hardly constrain to dance upon the terrified grass. Her small brow is the habitation of a tenacious will and the love of prey. And below this inquiet face, whose mobile nostrils breathe in the unknown and the impossible, glitters, with an unspeakable grace, the smile of a large mouth ; white, red, and delicious; a mouth that makes one dream of the miracle of some superb flower unclosing in a volcanic land. There are women who inspire one with the desire to woo them and win them; but she makes one wish to die slowly beneath her steady gaze.

José Arcadio’s companion asked them to leave them alone, and the couple lay down on the ground, close to the bed. The passion of the others woke up José Arcadio’s fervor. On the first contact the bones of the girl seemed to become disjointed with a disorderly crunch like the sound of a box of dominoes, and her skin broke out into a pale sweat and her eyes filled with tears as her whole body exhaled a lugubrious lament and a vague smell of mud. But she bore the impact with a firmness of character and a bravery that were admirable. José Arcadio felt himself lifted up into the air toward a state of seraphic inspiration, where his heart burst forth with an outpouring of tender obscenities that entered the girl through her ears and came out of her mouth translated into her language.

The sixties began what many admirers of Eliot would consider a bleak period. The anxiety of influence of the profession at large seemed to inspire quick and increasingly uninformed dismissals of Eliot, and these repeated denigrations produced, predictably, a generation of students with vague and inaccurate impressions about his poetry and ideas. But there is a bright side to Eliot studies of the last quarter century. The general retreat from Eliot coincided with the beginning of basic and important work on his ideas, especially on his early philosophical writings.

Vague sentiments do little to inspire but affirming specific actions behavior or character can have a lasting impact. This means we should be on the lookout for good things to praise. Our beauty and goodness antenna should be up ready to notice and celebrate the good in those God has placed in our life.

I’ve always felt a vague sense of guilt that I search for plunder and inspiration in every book or poem or story I pick up. Other people’s books are treasures when stories emerge in molten ingots that a writer can shape to fit his or her own talents. Magical theft has always played an important part of my own writer’s imagination.

But if you can’t love your-self, you can never love others. And if you never overcome your lack of self- love, you will carry that problem into all your relationships. Plagued by rejection, you will experience conflict with others, you will struggle to set meaningful goals, and you will feel a vague uncertainty about what truly matters.

Our digital devices and the outlooks they inspired allowed us to break free of the often repressive timelines of our storytellers, turning us from creatures led about by future expectations into more fully present-oriented human beings. The actual experience of this now-ness, however, is a bit more distracted, peripheral, even schizophrenic than that of being fully present. For many, the collapse of narrative led initially to a kind of post-traumatic stress disorder—a disillusionment, and the vague unease of having no direction from above, no plan or story. But like a dose of adrenaline or a double shot of espresso, our digital technologies compensate for this goalless drifting with an onslaught of simultaneous demands. We may not know where we're going anymore, but we're going to get there a whole lot faster. Yes, we may be in the midst of some great existential crisis, but we're simply too busy to notice.

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

The novel about the boy Maurice seems to have been abandoned, nor do I know what the short stories were about, although vaguely there is an impression of one that I called Fog, about a man and a woman leaning over the Thames embankment, who had loved each other once, and now met and talked without recognition. The last sentence ran, ‘The fog suddenly lifted’. Books read give little indication of the source of inspiration. It could hardly have been H. G. Wells’ Country of the Blind, but you never know.…

In actuality, myths are neither fiction nor history. Nor are most myths—and this will surprise some people—an amalgamation of fiction and history. Rather, a myth is something that never happened but is always happening. Myths are the plots of the psyche. They are ongoing, symbolic dramatizations of the inner life of the species, external metaphors for internal events. As Campbell used to say, myths come from the same place dreams come from. But because they’re more coherent than dreams, more linear and refined, they are even more instructive. A myth is the song of the universe, a song that, if accurately perceived, explains the universe and our often confusing place in it. It is only when it is allowed to crystallize into “history” that a myth becomes useless—and possibly dangerous. For example, when the story of the resurrection of Jesus is read as a symbol for the spiritual rebirth of the individual, it remains alive and can continually resonate in a vital, inspirational way in the modern psyche. But when the resurrection is viewed as historical fact, an archival event that occurred once and only once, some two thousand years ago, then its resonance cannot help but flag. It may proffer some vague hope for our own immortality, but to our deepest consciousness it’s no longer transformative or even very accessible on an everyday basis. The self-renewing model has atrophied into second-hand memory and dogma, a dogma that the fearful, the uninformed, and the emotionally troubled feel a need to defend with violent action.

There is a kind of despair involved in creation which I am sure any artist knows all about. In art, as in morality, great things go by the board because at the crucial moment we blink our eyes. When is the crucial moment? Greatness is to recognize it and be able to hold it and to extend it. But for most of us the space between 'dreaming on things to come' and 'it is too late, it is all over' is too tiny to enter. And so we let each thing go, thinking vaguely that it will always be given to us to try again. Thus works of art, and thus whole lives of men, are spoilt by blinking and moving quickly on. I often found that I had ideas for stories, but by the time I had thought them out in detail they seemed to me hardly worth writing, as if I had already 'done' them: not because they were bad, but because they already belonged to the past and I had lost interest. My thoughts were soon stale to me. Some things I ruined by starting them too soon. Others by thinking them so intensely in my head that they were over before they began. Projects would change in a second from hazy uncommitted dreams into unsalvageable ancient history. Whole novels existed only in their titles.

to find language inspiring to all classes, specific enough in its listing of grievances to charge people with anger against the British, vague enough to avoid class conflict among the rebels, and stirring enough to build patriotic feeling for the resistance movement. Tom Paine’s Common Sense, which appeared in early 1776 and became the most popular pamphlet in the American colonies, did this. It made the first bold argument for independence, in words that any fairly literate person could understand: “Society in every state is a blessing, but Government even in its best state is but a necessary evil. . . .

A certain vagueness of soul, together with a great gregariousness and tendency to be moulded by example and by prevalent opinion, is requisite for feeling free under English liberty. You must find the majority right enough to live with; you must give up lost causes; you must be willing to put your favourite notions to sleep in the family cradle of convention. Enthusiasts for democracy, peace, and a league of nations should not deceive themselves; they are not everybody’s friends; they are the enemies of what is deepest and most primitive in everybody. They inspire undying hatred in every untamable people and every absolute soul.

AUTHOR’S NOTE Dear reader: This story was inspired by an event that happened when I was eight years old. At the time, I was living in upstate New York. It was winter, and my dad and his best friend, “Uncle Bob,” decided to take my older brother, me, and Uncle Bob’s two boys for a hike in the Adirondacks. When we left that morning, the weather was crisp and clear, but somewhere near the top of the trail, the temperature dropped abruptly, the sky opened, and we found ourselves caught in a torrential, freezing blizzard. My dad and Uncle Bob were worried we wouldn’t make it down. We weren’t dressed for that kind of cold, and we were hours from the base. Using a rock, Uncle Bob broke the window of an abandoned hunting cabin to get us out of the storm. My dad volunteered to run down for help, leaving my brother Jeff and me to wait with Uncle Bob and his boys. My recollection of the hours we spent waiting for help to arrive is somewhat vague except for my visceral memory of the cold: my body shivering uncontrollably and my mind unable to think straight. The four of us kids sat on a wooden bench that stretched the length of the small cabin, and Uncle Bob knelt on the floor in front of us. I remember his boys being scared and crying and Uncle Bob talking a lot, telling them it was going to be okay and that “Uncle Jerry” would be back soon. As he soothed their fear, he moved back and forth between them, removing their gloves and boots and rubbing each of their hands and feet in turn. Jeff and I sat beside them, silent. I took my cue from my brother. He didn’t complain, so neither did I. Perhaps this is why Uncle Bob never thought to rub our fingers and toes. Perhaps he didn’t realize we, too, were suffering. It’s a generous view, one that as an adult with children of my own I have a hard time accepting. Had the situation been reversed, my dad never would have ignored Uncle Bob’s sons. He might even have tended to them more than he did his own kids, knowing how scared they would have been being there without their parents. Near dusk, a rescue jeep arrived, and we were shuttled down the mountain to waiting paramedics. Uncle Bob’s boys were fine—cold and exhausted, hungry and thirsty, but otherwise unharmed. I was diagnosed with frostnip on my fingers, which it turned out was not so bad. It hurt as my hands were warmed back to life, but as soon as the circulation was restored, I was fine. Jeff, on the other hand, had first-degree frostbite. His gloves needed to be cut from his fingers, and the skin beneath was chafed, white, and blistered. It was horrible to see, and I remember thinking how much it must have hurt, the damage so much worse than my own. No one, including my parents, ever asked Jeff or me what happened in the cabin or questioned why we were injured and Uncle Bob’s boys were not, and Uncle Bob and Aunt Karen continued to be my parents’ best friends. This past winter, I went skiing with my two children, and as we rode the chairlift, my memory of that day returned. I was struck by how callous and uncaring Uncle Bob, a man I’d known my whole life and who I believed loved us, had been and also how unashamed he was after. I remember him laughing with the sheriff, like the whole thing was this great big adventure that had fortunately turned out okay. I think he even viewed himself as sort of a hero, boasting about how he’d broken the window and about his smart thinking to lead us to the cabin in the first place. When he got home, he probably told Karen about rubbing their sons’ hands and feet and about how he’d consoled them and never let them get scared. I looked at my own children beside me, and a shudder ran down my spine as I thought about all the times I had entrusted them to other people in the same way my dad had entrusted us to Uncle Bob, counting on the same naive presumption that a tacit agreement existed for my children to be cared for equally to their own.

Oh, now, life, life! I lifted up my hands and called upon eternal truth, not with words, but with tears; ecstasy, immeasurable ecstasy flooded my soul. Yes, life and spreading the good tidings! Oh, I at that moment resolved to spread the tidings, and resolved it, of course, for my whole life. I go to spread the tidings, I want to spread the tidings — of what? Of the truth, for I have seen it, have seen it with my own eyes, have seen it in all its glory. And since then I have been preaching! Moreover I love all those who laugh at me more than any of the rest. Why that is so I do not know and cannot explain, but so be it. I am told that I am vague and confused, and if I am vague and confused now, what shall I be later on? It is true indeed: I am vague and confused, and perhaps as time goes on I shall be more so. And of course I shall make many blunders before I find out how to preach, that is, find out what words to say, what things to do, for it is a very difficult task. I see all that as clear as daylight, but, listen, who does not make mistakes? An yet, you know, all are making for the same goal, all are striving in the same direction anyway, from the sage to the lowest robber, only by different roads. It is an old truth, but this is what is new: I cannot go far wrong. For I have seen the truth; I have seen and I know that people can be beautiful and happy without losing the power of living on earth. I will not and cannot believe that evil is the normal condition of mankind. And it is just this faith of mine that they laugh at. But how can I help believing it? I have seen the truth — it is not as though I had invented it with my mind, I have seen it, seen it, and the living image of it has filled my soul for ever. I have seen it in such full perfection that I cannot believe that it is impossible for people to have it. And so how can I go wrong? I shall make some slips no doubt, and shall perhaps talk in second-hand language, but not for long: the living image of what I saw will always be with me and will always correct and guide me. Oh, I am full of courage and freshness, and I will go on and on if it were for a thousand years!

In the Black World, the Preacher and Teacher embodied once the ideals of this people—the strife for another and a juster world, the vague dream of righteousness, the mystery of knowing; but to-day the danger is that these ideals, with their simple beauty and weird inspiration, will suddenly sink to a question of cash and a lust for gold.... What if the Negro people be wooed from a strife for righteousness, from a love of knowing, to regard dollars as the be-all and end-all of life? What if to the Mammonism of America be added the rising Mammonism of the re-born South, and the Mammonism of this South be reinforced by the budding Mammonism of its half-wakened black millions? Whither, then, is the new-world quest of Goodness and Beauty and Truth gone glimmering?

Practical affairs task the human brain throughout the day. At night, the mind takes a deserved hiatus to consider the impossible and the absurd. In the carnage of our nighttime sleep tussles, the colored liqueurs of the true, the possible, fantasy, and the mythic beliefs become intermixed. Eyelets of the commonsensical and the imaginative are incorporated, and a new realism emerges out of our distilled perception of the veridical derived from the phenomenal realm of sensory reality and the philosophic world of ideals contained in the noumenal realm. The resultant psychobiologic vision immerses us in bouts of intoxicating inspiration and artistic stimulation and leaves us rickety boned and weakened after enduring a dreaded hangover of perpetual doubt laced with vagueness and insecurity.

An especially powerful type of historical evidence [for the Bible and Christianity] is that of fulfilled prophecy - historical events written down long before they actually happen. Hundreds of prophecies in the Bible have been remarkably fulfilled exactly as fortold but often hundreds of years later. This type of evidence is unique to the Bible and can be explained only by divine inspiration. God, the Creator of time, is outside of time. He is the One who controls the future and, therefore, is the only One who knows the future. "Bible prophecies are not vague and rambling, such as those of Nostradamus and other supposed extrabiblical prophets. Prophecies in the Bible deal with specific places, people, and events, and their fulfillments can be checked by reference to subsequent history.

Music of the Grid: A Poem in Two Equations _________________________ The masses of particles sound the frequencies with which space vibrates, when played. This Music of the Grid betters the old mystic mainstay, "Music of the Spheres," both in fantasy and in realism. LET US COMBINE Einstein's second law m=E/C^2 (1) with another fundamental equation, the Planck-Einstein-Schrodinger formula E = hv The Planck-Einstein-Schrodinger formula relates the energy E of a quantum-mechanical state to the frequency v at which its wave function vibrates. Here h is Planck's constant. Planck introduced it in his revolutionary hypothesis (1899) that launched quantum theory: that atoms emit or absorb light of frequency v only in packets of energy E = hv. Einstein went a big step further with his photon hypothesis (1905): that light of frequency v is always organized into packets with energy E = hv. Finally Schrodinger made it the basis of his basic equation for wave functions-the Schrodinger equation (1926). This gave birth to the modern, universal interpretation: the wave function of any state with energy E vibrates at a frequency v given by v = E/h. By combining Einstein with Schrodinger we arrive at a marvelous bit of poetry: (*) v = mc^2/h (*) The ancients had a concept called "Music of the Spheres" that inspired many scientists (notably Johannes Kepler) and even more mystics. Because periodic motion (vibration) of musical instruments causes their sustained tones, the idea goes, the periodic motions of the planets, as they fulfill their orbits, must be accompanied by a sort of music. Though picturesque and soundscape-esque, this inspiring anticipation of multimedia never became a very precise or fruitful scientific idea. It was never more than a vague metaphor, so it remains shrouded in equation marks: "Music of the Spheres." Our equation (*) is a more fantastic yet more realistic embodiment of the same inspiration. Rather than plucking a string, blowing through a reed, banging on a drumhead, or clanging a gong, we play the instrument that is empty space by plunking down different combinations of quarks, gluons, electrons, photons,... (that is, the Bits that represent these Its) and let them settle until they reach equilibrium with the spontaneous activity of Grid. Neither planets nor any material constructions compromise the pure ideality of our instrument. It settles into one of its possible vibratory motions, with different frequencies v, depending on how we do the plunking, and with what. These vibrations represent particles of different mass m, according to (*). The masses of particles sound the Music of the Grid.

I believe that 'social justice' will ultimately be recognized as a will-o'-the-wisp which has lured men to abandon many of the values which in the past have inspired the development of civilization- an attempt to satisfy a craving inherited from the traditions of the small group but which is meaningless in the Great Society of free men. Unfortunately, this vague desire which has become one of the strongest bonds spurring people of good will to action, not only is bound to be disappointed. This would be sad enough. But, like most attempts to pursue an unattainable goal, the striving for it will also produce highly undesirable consequences, and in particular lead to the destruction of the indispensable environment in which the traditional moral values alone can flourish, namely personal freedom. —F.A. Hayek, Law, Legislation and Liberty, Volume 2: The Mirage of Social Justice, 1976

There is, however, another avenue of utopian thought, one that is all but forgotten. If the blueprint is a high-resolution photo, then this utopia is just a vague outline. It offers not solutions but guideposts. Instead of forcing us into a straitjacket, it inspires us to change. And it understands that, as Voltaire put it, the perfect is the enemy of the good. As one American philosopher has remarked, “any serious utopian thinker will be made uncomfortable by the very idea of the blueprint.”23 It was in this spirit that the British philosopher Thomas More literally wrote the book on utopia (and coined the term). Rather than a blueprint to be ruthlessly applied, his utopia was, more than anything, an indictment of a grasping aristocracy that demanded ever more luxury as common people lived in extreme poverty. More understood that utopia is dangerous when taken too seriously. “One needs to be able to believe passionately and also be able to see the absurdity of one’s own beliefs and laugh at them,” observes philosopher and leading utopia expert Lyman Tower Sargent. Like humor and satire, utopias throw open the windows of the mind. And that’s vital. As

I’ve claimed—so far sort of vaguely—that what makes televisions hegemony so resistant to critique by the new Fiction of Image is that TV has coopted the distinctive forms of the same cynical, irreverent, ironic, absurdist post-WWII literature that the new Imagists use as touchstones. The fact is that TV’s re-use of postmodern cool has actually evolved as an inspired solution to the keep-Joe-at-once-alienated-from-and-part-of-the-million-eyed-crowd problem. The solution entailed a gradual shift from oversincerity to a kind of bad-boy irreverence in the Big Face that TV shows us. This in turn reflected a wider shift in U.S. perceptions of how art was supposed to work, a transition from art’s being a creative instantiation of real values to art’s being a creative rejection of bogus values. And this wider shift, in its turn, paralleled both the development of the postmodern aesthetic and some deep and serious changes in how Americans chose to view concepts like authority, sincerity, and passion in terms of our willingness to be pleased. Not only are sincerity and passion now “out,” TV-wise, but the very idea of pleasure has been undercut. As Mark C. Miller puts it, contemporary television “no longer solicits our rapt absorption or hearty agreement, but—like the ads that subsidize it—actually flatters us for the very boredom and distrust it inspires in us.” 24

In the room, the clocks tick, unseen. It has been a day of shadows and redirection, revelation and lies. Diane gets the vague sense that Kotey — with his confi dence and his silence — might think himself to be the smartest person in the room. He is intelligent yes, but it’s an intelligence that needs to wear a disguise. And besides, the smartest person in the room is the one who knows she, or he, is never the smartest at all: herein lies the contradiction. She wonders now if he has just said exactly the things she wanted to hear? She knows herself to be naïve at times: she admits this to herself. Yes, it is true, she has often been far too open to people in the past. She has been stung. Government offi cials who have deceived her. Pretenders from the FBI. Misdirection from the State Department and White House. Politicians. Negotiators. Informers. Conmen. And, perhaps now, Kotey. But she also knows that the naivety is necessary to cultivate something deeper. She wants to remain open to the world. Compassion, Lord. And mercy. And patience. There will be one more session tomorrow. Perhaps they will achieve something more than this intimate stand-off . But then again, perhaps nothing. She pulls back her chair and thanks him. It is dangerous, she knows, to thank him, her son’s murderer. But she must do it anyway. Perhaps it’s only politeness. Perhaps it’s something more. “In another life,” she says, “you and Jim might have been friends.

When he went closer to investigate, Yahweh had called to him by name and Moses had cried: “Here I am!” (hineni!), the response of every prophet of Israel when he encountered the God who demanded total attention and loyalty: “Come no nearer” [God] said, “Take off your shoes for the place on which you stand is holy ground. I am the god of your father,” he said, “the God of Abraham, the God of Isaac and the God of Jacob.” At that Moses covered his face, afraid to look at God.18 Despite the first of the assertions that Yahweh is indeed the God of Abraham, this is clearly a very different kind of deity from the one who had sat and shared a meal with Abraham as his friend. He inspires terror and insists upon distance. When Moses asks his name and credentials, Yahweh replies with a pun which, as we shall see, would exercise monotheists for centuries. Instead of revealing his name directly, he answers: “I Am Who I Am (Ehyeh asher ehyeh).”19 What did he mean? He certainly did not mean, as later philosophers would assert, that he was self-subsistent Being. Hebrew did not have such a metaphysical dimension at this stage, and it would be nearly 2000 years before it acquired one. God seems to have meant something rather more direct. Ehyeh asher ehyeh is a Hebrew idiom to express a deliberate vagueness. When the Bible uses a phrase like “they went where they went,” it means: “I haven’t the faintest idea where they went.” So when Moses asks who he is, God replies in effect: “Never you mind who I am!” or “Mind your own business!” There was to be no discussion of God’s nature and certainly no attempt to manipulate him as pagans sometimes did when they recited the names of their gods. Yahweh is the Unconditioned One: I shall be that which I shall be.

They were able to step back from their automatic responses and glimpse the full scope of existence. Life, they knew, endured through the cycles of the sun and moon and seasons, but as the dead around them attested, it also had an end. What was the purpose? Looking closely at these reflective individuals, I realized I could perceive their Birth Visions; they had come into the Earthly dimension with the specific purpose of initiating humanity’s first existential awakening. And, even though I couldn’t see its full scope, I knew that in the back of their minds was held the larger inspiration of the World Vision. Before their birth, they were aware that humanity was embarking on a long journey that they could already see. But they also knew that progress along this journey would have to be earned, generation by generation—for as we awakened to pursue a higher destiny, we also lost the calm peace of unconsciousness. Along with the exhilaration and freedom of knowing we were alive came the fear and uncertainty of being alive without knowing why. I could see that humanity’s long history would be moved by these two conflicting urges. On the one hand, we would be moved past our fears by the strength of our intuitions, by our mental images that life was about accomplishing some particular goal, of moving culture forward in a positive direction that only we, as individuals, acting with courage and wisdom, could inspire. From the strength of these feelings we would be reminded that, as insecure as life appeared, we were, in fact, not alone, that there was purpose and meaning underlying the mystery of existence. Yet, on the other hand, we would often fall prey to the opposite urge, the urge to protect ourselves from the Fear, at times losing sight of the purpose, falling into the angst of separation and abandonment. This Fear would lead us into a frightened self-protection, fighting to retain our positions of power, stealing energy from each other, and always resisting change and evolution, regardless of what new, better information might be available. As the awakening continued, millennia passed, and I watched as humans gradually began to coalesce into ever-larger groups, following a natural drive to identify with more people, to move into more complex social organizations. I could see that this drive came from the vague intuition, known fully in the Afterlife, that human destiny on Earth was to evolve toward unification.

When we identify with thoughts and emotions, they seem real. But thoughts about reality are not reality. Only mental imagery. A vague sense of probability. Direct experience is direct perception before belief and before thoughts. Explanation of experience pulls us out of experience and into thought. Reality cannot be experienced with the intellect, because the intellect can only think thoughts about reality. Thoughts and emotions replace reality with illusion. But they are subject to exposure by truth. Direct experience is seeing things as they are rather than as we imagine them to be.

Hey, you know what, basing an entire system of social, political and economic control on the vague, all-too-easily misinterpreted words of a single person claiming divine inspiration is probably not actually all that smart, now, is it. This was because Lenson,

Look how the lark soars upward and is gone, Turning a spirit as he nears the sky! His voice is heard, but body there is none To fix the vague excursions of the eye. So, poets' songs are with us, though they die Obscured and hid by Death's oblivious shroud, And earth inherits the rich melody, Like raining music from the morning cloud. Yet, few there be who pipe so sweet and loud, Their voices reach us through the lapse of space: The noisy day is deafened by a crowd Of undistinguished birds, a twittering race; But only lark and nightingale forlorn Fill up the silences of night and morn.

A boy was regarded King to be, in a land only a child could see. We admit it could be a difficult task, just in case you are inclined to ask, for those who would even vaguely begin, to remember the child that comes from within, of a modern world still hardened by past and rules that can make you grow up fast. Yet into the imagination, we hope you escape, from beliefs that your life may potentially shape; try to let go of what you normally resist, while exploring the way nature and a boy co-exist.” See the Little People…An Enchanting Adventure

Legal and political theory have committed much mischief by failing to pinpoint physical invasion as the only human action that should be illegal and that justifies the use of physical violence to combat it." In the law of torts, "harm" is generally treated as physical invasion of person or property. The outlawing of defamation (libel and slander) has always been a glaring anomaly in tort law. Words and opinions are not physical invasions. Analogous to the loss of property value from a better product or a shift in consumer demand, no one has a property right in his "reputation." Reputation is strictly a function of the subjective opinions of other minds, and they have the absolute right to their own opinions whatever they may be. Hence, outlawing defamation is itself a gross invasion of the defamer's right of freedom of speech, which is a subset of his property right in his own person. An even broader assault on freedom of speech is the modern Warren-Brandeis-inspired tort of invasion of the alleged right of "privacy," which outlaws free speech and acts using one's own property that are not even false or "malicious." In the law of torts, "harm" is generally treated as physical invasion of person or property and usually requires payment of damages for "emotional" harm if and only if that harm is a consequence of physical invasion. Thus, within the standard law of trespass — an invasion of person or property — "battery" is the actual invasion of someone else's body, while "assault" is the creation by one person in another of a fear, or apprehension, of battery. To be a tortious assault and therefore subject to legal action, tort law wisely requires the threat to be near and imminent. Mere insults and violent words, vague future threats, or simple possession of a weapon cannot constitute an assault18; there must be accompanying overt action to give rise to the apprehension of an imminent physical battery. Or, to put it another way, there must be a concrete threat of an imminent battery before the prospective victim may legitimately use force and violence to defend himself. Physical invasion or molestation need not be actually "harmful" or inflict severe damage in order to constitute a tort. The courts properly have held that such acts as spitting in someone's face or ripping off someone's hat are batteries. Chief Justice Holt's words in 1704 still seem to apply: "The least touching of another in anger is a battery." While the actual damage may not be substantial, in a profound sense we may conclude that the victim's person was molested, was interfered with, by the physical aggression against him, and that hence these seemingly minor actions have become legal wrongs. (2/2)

People quickly forget their pasts, often speculate about future, and too busy to think about today. However, we all forget that the past is history, future is vague surrounded by a great deal of uncertainty, which leaves us today that must be celebrated as the gift of life.

basing an entire system of social, political and economic control on the vague, all-too-easily misinterpreted words of a single person claiming divine inspiration is probably not actually all that smart, now, is it.

I think the statement ”I love you” is vague, my question is how much?

Has a vague, general vision or mission statement Has concrete quarterly objectives but ones that fail to energize or inspire people to take their efforts to the next level Has a value set but no guiding principles for implementing them Has a strategy that is concrete and inspirational Has an intent that is both meaningful and memorable Makes one decision that eliminates one thousand later decisions

Pierre wakes up for good. As he's lying there yawning, he vaguely remembers a couple of false starts inspired by a ringing phone. He looks to his left. It's eleven. Next thing, he's stumbling down the hall toward his phone machine. 'Wait. Coffee,' he whispers in a shredded voice, veering back into the kitchen. He does what he has to, then plays back the messages, sips. Beep. 'It's Paul at Man Age. Appointment, twelve-thirty P.M., hour, Gramercy Park Hotel, room three-forty-four, name Terrence. Later.' Beep. 'Paul again. Appointment, two P.M., Washington Annex Hotel, room six-twenty, a play-it-by-ear, name Dennis, I think the same Dennis from last night. Check with us mid-afternoon. You're a popular dude. Later.' Beep. 'P., it's Marv, you there? . . . No? . . . Call me at work. Love ya.' On his way to the shower Pierre makes a stop at the stereo, plays side one of Here Comes the Warm Jets, an old Eno album. It's still on his turntable. It has this cool, deconstructive, self-conscious pop sound typical of the '70s Art Rock Pierre loves. He doesn't know why it's fantastic exactly. If he were articulate, and not just nosy, he'd write an essay about it. Instead he stomps around in the shower yelling the twisted lyrics. ' "By this time / I'd got to looking for a kind of / substitute . . ." ' It's weird to get lost in something so calculatedly chaotic. It's retro, pre-punk, bourgeois, meaningless, etc. ' ". . . I can't tell you quite how / except that it rhymes with / dissolute." ' Pierre covers his ears, beams, snorts wildly. Tying his sneakers, he flips the scuffed-up LP, plays his two favorite songs on the second side, which happen to sit third and fourth, and are aurally welded together by some distorted synthesizer-esque percussion, maybe ten, fifteen seconds in length. Pierre flops back in his chair, soaks the interlude up. It screeches, whines, bleeps like an orgasming robot.

Feel" Hello everyone, how are y’all doing Y’all seem busy Don’t mean to disturb you, is it me or y’all look dizzy Can you hear the ocean screaming, can you see the wind in your hair I know it all seems scattered here and there Do I sound odd to you, Do you already have a name for me Where do I belong to, How hard is it for everyone to agree Can anyone hear me I see all of your vague faces Coming from all different places Unconsciously robbed of own your rights, I wish I could make you all feel despite of all your races Touch the ground, grab a stone and y’all know you’re not alone Have a mind of your own Time ticks on Each hour closer the death Love, feel what are you waiting upon Don’t waste one breath.

A well educated human being does not express his or thoughts that can perplex others because he or she has mastered the knowledge to avoid mentioning ideas that are vague, irrelavent and not compelling .

A boy was regarded King to be, in a land only a child could see. We admit it could be a difficult task, just in case you are inclined to ask, for those who would even vaguely begin, to remember the child that comes from within, of a modern world still hardened by past and rules that can make you grow up fast. Yet into the imagination, we hope you escape, from beliefs that your life may potentially shape; try to let go of what you normally resist, while exploring the way nature and a boy co-exist.

Why do men entertain this queer idea that what is sordid must always overthrow what is magnanimous; that there is some dim connection between brains and brutality, or that it does not matter if a man is dull so long as he is also mean? Why do they vaguely think of all chivalry as sentiment and all sentiment as weakness? They do it because they are, like all men, primarily inspired by religion. For them, as for all men, the first fact is their notion of the nature of things; their idea about what world they are living in. And it is their faith that the only ultimate thing is fear and therefore that the very heart of the world is evil. They believe that death is stronger than life, and therefore dead things must be stronger than living things; whether those dead things are gold and iron and machinery or rocks and rivers and forces of nature.

Eventually, at 7:22 A.M. on the morning of May 26, 1998, with tears still pouring down my frozen cheeks, the summit of Mount Everest opened her arms and welcomed me in. As if she now considered me somehow worthy of this place. My pulse raced, and in a haze I found myself suddenly standing on top of the world. Alan embraced me, mumbling excitedly into his mask. Neil was still staggering toward us. As he approached, the wind began to die away. The sun was now rising over the hidden land of Tibet, and the mountains beneath us were bathed in a crimson red. Neil knelt and crossed himself on the summit. Then, together, with our masks of, we hugged as brothers. I got to my feet and began to look around. I swore that I could see halfway around the world. The horizon seemed to bend at the edges. It was the curvature of our earth. Technology can put a man on the moon but not up here. There truly was some magic to this place. The radio suddenly crackled to my left. Neil spoke into it excitedly. “Base camp. We’ve run out of earth.” The voice on the other end exploded with jubilation. Neil passed the radio to me. For weeks I had planned what I would say if I reached the top, but all that just fell apart. I strained into the radio and spoke without thinking. “I just want to get home.” The memory of what went on then begins to fade. We took several photos with both the SAS and the DLE flags flying on the summit, as promised, and I scooped some snow into an empty Juice Plus vitamin bottle I had with me.* It was all I would take with me from the summit. I remember having some vague conversation on the radio--patched through from base camp via a satellite phone--with my family some three thousand miles away: the people who had given me the inspiration to climb. But up there, the time flew by, and like all moments of magic, nothing can last forever. We had to get down. It was already 7:48 A.M. Neil checked my oxygen. “Bear, you’re right down. You better get going, buddy, and fast.” I had just under a fifth of a tank to get me back to the Balcony. I heaved the pack and tank onto my shoulders, fitted my mask, and turned around. The summit was gone. I knew that I would never see it again. *Years later, Shara and I christened our three boys with this snow water from Everest’s summit. Life moments.

Here is why the wellbeing economy comes at the right time. At the international level there have been some openings, which can be exploited to turn the wellbeing economy into a political roadmap. The first was the ratification of the Sustainable Development Goals (SDGs) in 2015. The SDGs are a loose list of 17 goals, ranging from good health and personal wellbeing to sustainable cities and communities as well as responsible production and consumption. They are a bit scattered and inconsistent, like most outcomes of international negotiations, but they at least open up space for policy reforms. For the first time in more than a century, the international community has accepted that the simple pursuit of growth presents serious problems. Even when it comes at high speed, its quality is often debatable, producing social inequalities, lack of decent work, environmental destruction, climate change and conflict. Through the SDGs, the UN is calling for a different approach to progress and prosperity. This was made clear in a 2012 speech by Secretary General Ban Ki-moon, who explicitly connected the three pillars of sustainable development: ‘Social, economic and environmental wellbeing are indivisible.’82 Unlike in the previous century, we now have a host of instruments and indicators that can help politicians devise different policies and monitor results and impacts throughout society. Even in South Africa, a country still plagued by centuries of oppression, colonialism, extractive economic systems and rampant inequality, the debate is shifting. The country’s new National Development Plan has been widely criticised because of the neoliberal character of the main chapters on economic development. Like the SDGs, it was the outcome of negotiations and bargaining, which resulted in inconsistencies and vagueness. Yet, its opening ‘vision statement’ is inspired by a radical approach to transformation. What should South Africa look like in 2030? The language is uplifting: We feel loved, respected and cared for at home, in community and the public institutions we have created. We feel understood. We feel needed. We feel trustful … We learn together. We talk to each other. We share our work … I have a space that I can call my own. This space I share. This space I cherish with others. I maintain it with others. I am not self-sufficient alone. We are self-sufficient in community … We are studious. We are gardeners. We feel a call to serve. We make things. Out of our homes we create objects of value … We are connected by the sounds we hear, the sights we see, the scents we smell, the objects we touch, the food we eat, the liquids we drink, the thoughts we think, the emotions we feel, the dreams we imagine. We are a web of relationships, fashioned in a web of histories, the stories of our lives inescapably shaped by stories of others … The welfare of each of us is the welfare of all … Our land is our home. We sweep and keep clean our yard. We travel through it. We enjoy its varied climate, landscape, and vegetation … We live and work in it, on it with care, preserving it for future generations. We discover it all the time. As it gives life to us, we honour the life in it.83 I could have not found better words to describe the wellbeing economy: caring, sharing, compassion, love for place, human relationships and a profound appreciation of what nature does for us every day. This statement gives us an idea of sufficiency that is not about individualism, but integration; an approach to prosperity that is founded on collaboration rather than competition. Nowhere does the text mention growth. There’s no reference to scale; no pompous images of imposing infrastructure, bridges, stadiums, skyscrapers and multi-lane highways. We make the things we need. We, as people, become producers of our own destiny. The future is not about wealth accumulation, massive

En haut, au cœur de la montagne, la Couleuvre rampa et se blottit. Lovée au sein d’une crevasse humide, elle regardait la mer. Le soleil brillait haut dans le ciel. Dans le ciel les sommets exhalaient leur chaleur. A leurs pieds les vagues venaient se briser... Au fond d’une gorge noyée d’obscurité et d’embruns, dans un tonnerre de pierres, un torrent se précipitait vers la mer… Tout en écume blanche, puissant et grisonnant, il fendait la roche et, hurlant de colère, se jetait dans les flots. Soudain du ciel, dans la crevasse où la Couleuvre se blottissait, tomba le Faucon, la poitrine déchirée, les plumes ensanglantées... Dans un cri bref, il s’était écrasé, et, plein de colère impuissante, frappait de sa poitrine l’âpreté de la pierre... D'abord, la Couleuvre effrayée recula, mais bientôt elle comprit que l’oiseau blessé n’avait plus longtemps à vivre… Elle rampa et, fixant le Faucon droit dans les yeux, lui siffla : - Quoi, voilà donc que tu meurs ? - Oui, je meurs ! lui répondit l’oiseau dans un profond soupir. Je meurs mais j’ai vécu dans la gloire !... J'ai connu la félicité !… J’ai combattu vaillamment !… J'ai vu le ciel comme jamais tu ne sauras t’en approcher !... Pauvre créature ! - Le ciel !?… Qu'est-ce le ciel pour moi ? Un espace vide où je ne puis ramper. Ici je me sens bien : il y fait si douillettement chaud et humide ! Ainsi répondit la Couleuvre à l'oiseau épris de liberté, gloussant au fond d’elle-même de devoir écouter de pareilles sornettes. Ainsi pensait l’ophidien : "Qu’on vole ou bien qu’on rampe, chacun connaît ici la fin : tous nous reposerons sous terre et tout finira en poussière..." Mais le Faucon tenta de se soulever, dressa la tête et porta son regard alentour. Au fond de cette gorge, dans cette obscurité, l'eau suintait entre les pierres grises, l’air était suffocant et puait la charogne. Alors le Faucon rassemblant toutes ses forces laissa échapper un cri de douleur et de chagrin : - Oh, que ne puis-je une dernière fois m’envoler et rejoindre le ciel ! Là, j’étreindrais mon ennemi… contre ma poitrine et... il s’étoufferait de mon sang ! Ô, Ivresse de la bataille !... L’entendant ainsi gémir la Couleuvre se dit : "Comme il doit être bon de vivre dans le ciel !" Elle proposa à l’oiseau épris de liberté : "Va, approche-toi du gouffre et précipite-toi dans le vide. Et qui sait ? tes ailes te porteront. Ainsi te sera-t-il donné de vivre encore un instant dans ce monde qui est le tien." Le Faucon frémit et fièrement dans un cri s'approcha de l’abîme, s’agrippant de ses griffes, rampant sur la pierre glissante. Arrivé au bord du précipice, il déploya ses ailes, prit une profonde inspiration ; ses yeux clignèrent plusieurs fois et il se jeta dans le vide. Il tomba plus vite qu’une pierre et se brisa les ailes, dévalant et roulant sur les roches, y laissant ses plumes… Le flot du ruisseau le saisit, le lava de son sang et l’inondant d’écume l’emporta vers la mer. Dans un rugissement de douleur, les vagues amères battaient contre les pierres... Le corps de l’oiseau à tout jamais disparut dans le vaste océan… »

En haut, au cœur de la montagne, la Couleuvre rampa et se blottit. Lovée au sein d’une crevasse humide, elle regardait la mer. Le soleil brillait haut dans le ciel. Dans le ciel les sommets exhalaient leur chaleur. A leurs pieds les vagues venaient se briser... Au fond d’une gorge noyée d’obscurité et d’embruns, dans un tonnerre de pierres, un torrent se précipitait vers la mer… Tout en écume blanche, puissant et grisonnant, il fendait la roche et, hurlant de colère, se jetait dans les flots. Soudain du ciel, dans la crevasse où la Couleuvre se blottissait, tomba le Faucon, la poitrine déchirée, les plumes ensanglantées... Dans un cri bref, il s’était écrasé, et, plein de colère impuissante, frappait de sa poitrine l’âpreté de la pierre... D'abord, la Couleuvre effrayée recula, mais bientôt elle comprit que l’oiseau blessé n’avait plus longtemps à vivre… Elle rampa et, fixant le Faucon droit dans les yeux, lui siffla : - Quoi, voilà donc que tu meurs ? - Oui, je meurs ! lui répondit l’oiseau dans un profond soupir. Je meurs mais j’ai vécu dans la gloire !... J'ai connu la félicité !… J’ai combattu vaillamment !… J'ai vu le ciel comme jamais tu ne sauras t’en approcher !... Pauvre créature ! - Le ciel !?… Qu'est-ce le ciel pour moi ? Un espace vide où je ne puis ramper. Ici je me sens bien : il y fait si douillettement chaud et humide ! Ainsi répondit la Couleuvre à l'oiseau épris de liberté, gloussant au fond d’elle-même de devoir écouter de pareilles sornettes. Ainsi pensait l’ophidien : "Qu’on vole ou bien qu’on rampe, chacun connaît ici la fin : tous nous reposerons sous terre et tout finira en poussière..." Mais le Faucon tenta de se soulever, dressa la tête et porta son regard alentour. Au fond de cette gorge, dans cette obscurité, l'eau suintait entre les pierres grises, l’air était suffocant et puait la charogne. Alors le Faucon rassemblant toutes ses forces laissa échapper un cri de douleur et de chagrin : - Oh, que ne puis-je une dernière fois m’envoler et rejoindre le ciel ! Là, j’étreindrais mon ennemi… contre ma poitrine et... il s’étoufferait de mon sang ! Ô, Ivresse de la bataille !... L’entendant ainsi gémir la Couleuvre se dit : "Comme il doit être bon de vivre dans le ciel !" Elle proposa à l’oiseau épris de liberté : "Va, approche-toi du gouffre et précipite-toi dans le vide. Et qui sait ? tes ailes te porteront. Ainsi te sera-t-il donné de vivre encore un instant dans ce monde qui est le tien." Le Faucon frémit et fièrement dans un cri s'approcha de l’abîme, s’agrippant de ses griffes, rampant sur la pierre glissante. Arrivé au bord du précipice, il déploya ses ailes, prit une profonde inspiration ; ses yeux clignèrent plusieurs fois et il se jeta dans le vide. Il tomba plus vite qu’une pierre et se brisa les ailes, dévalant et roulant sur les roches, y laissant ses plumes… Le flot du ruisseau le saisit, le lava de son sang et l’inondant d’écume l’emporta vers la mer. Dans un rugissement de douleur, les vagues amères battaient contre les pierres... Le corps de l’oiseau à tout jamais disparut dans le vaste océan…

Goals that are vague, half-remembered, or misconstrued provide negligible neurochemical incentive and reward.

Another sort of landscape poetry is to be found in Wordsworth, for whom the title of poet of nature might perhaps be claimed. To him the landscape is an influence. What he renders, beyond such pictorial touches as language is capable of, is the moral inspiration which the scene brings to him. This moral inspiration is not drawn at all from the real processes of nature which every landscape manifests in some aspect and for one moment. Such would have been the method of Lucretius; he would have passed imaginatively from the landscape to the sources of the landscape; he would have disclosed the poetry of matter, not of spirit. Wordsworth, on the contrary, dwells on adventitious human matters. He is no poet of genesis, evolution, and natural force in its myriad manifestations. Only a part of the cosmic process engages his interest, or touches his soul—the strengthening or chastening of human purposes by the influences of landscape. These influences are very real; for as food or wine keeps the animal heart beating, or quickens it, so large spaces of calm sky, or mountains, or dells, or solitary stretches of water, expand the breast, disperse the obsessions that cramp a man’s daily existence, and even if he be less contemplative and less virtuous than Wordsworth, make him, for the moment, a friend to all things, and a friend to himself. Yet these influences are vague and for the most part fleeting. Wordsworth would hardly have felt them so distinctly and so constantly had he not found a further link to bind landscape to moral sentiment. Such a link exists. The landscape is the scene of human life. Every spot, every season, is associated with the sort of existence which falls to men in that environment. Landscape for Wordsworth’s age and in his country was seldom without figures. At least, some visible trace of man guided the poet and set the key for his moral meditation. Country life was no less dear to Wordsworth than landscape was; it fitted into every picture; and while the march of things, as Lucretius conceived it, was not present to Wordsworth’s imagination, the revolutions of society—the French Revolution, for instance—were constantly in his thoughts. In so far as he was a poet of human life, Wordsworth was truly a poet of nature. In so far, however, as he was a poet of landscape, he was still fundamentally a poet of human life, or merely of his personal experience. When he talked of nature he was generally moralizing, and altogether subject to the pathetic fallacy; but when he talked of man, or of himself, he was unfolding a part of nature, the upright human heart, and studying it in its truth.

I realized with a shock that his wife and medium was Jeanne Girard, now superficially young and beautiful. Her name was now Lorenza Feliciani, and she vaguely resembled the shining, irresistible Corinna. How that confused, greedy creature must have longed for Corinna's marvelous and destructive beauty. How she must have admired and envied, to burn the idea into her soul so that she could carry it with her even through the mealstorm of rebirth!

Ce que les américains ont fait pour le mont Washington, les Suisses se sont hâtés de l'imiter pour le Rigi, au centre de ce panorama si grandiose de leurs lacs et de leurs montagnes. Ils l'ont fait aussi pour l'Utli ; ils le feront pour d'autres monts encore, ils en ramèneront pour ainsi dire les cimes au niveau de la plaine. La locomotive passera de vallée en vallée par-dessus les sommets, comme passe un navire en montant et en descendant comme sur les vagues de la mer. Quant aux monts tels que les hautes cimes des Andes et de l'Himalaya, trop élevées dans la région du froid pour que l'homme puisse y monter directement, le jour viendra où il saura pourtant les atteindre.

Many leaders’ directives are too vaguely phrased for employees to achieve results efficiently and effectively.

Vague Desired Results get vague achieved results. Clear expectations are required for employees to successfully meet those expectations.

Vague acknowledgment provides weak reward.

...he felt that a treasure-house of new fiction lay vaguely under his hand, if he could only find the key to it.

Inside an H Mart complex, there will be some kind of food court, an appliance shop, and a pharmacy. Usually, there's a beauty counter where you can buy Korean makeup and skin-care products with snail mucin or caviar oil, or a face mask that vaguely boasts "placenta." (Whose placenta? Who knows?) There will usually be a pseudo-French bakery with weak coffee, bubble tea, and an array of glowing pastries that always look much better than they taste. My local H Mart these days is in Elkins Park, a town northeast of Philadelphia. My routine is to drive in for lunch on the weekends, stock up on groceries for the week, and cook something for dinner with whatever fresh bounty inspires me. The H Mart in Elkins Park has two stories; the grocery is on the first floor and the food court is above it. Upstairs, there is an array of stalls serving different kinds of food. One is dedicated to sushi, one is strictly Chinese. Another is for traditional Korean jjigaes, bubbling soups served in traditional earthenware pots called ttukbaegis, which act as mini cauldrons to ensure that your soup is still bubbling a good ten minutes past arrival. There's a stall for Korean street food that serves up Korean ramen (basically just Shin Cup noodles with an egg cracked in); giant steamed dumplings full of pork and glass noodles housed in a thick, cakelike dough; and tteokbokki, chewy, bite-sized cylindrical rice cakes boiled in a stock with fish cakes, red pepper, and gochujang, a sweet-and-spicy paste that's one of the three mother sauces used in pretty much all Korean dishes. Last, there's my personal favorite: Korean-Chinese fusion, which serves tangsuyuk---a glossy, sweet-and-sour orange pork---seafood noodle soup, fried rice, and black bean noodles.

• About the time I transitioned from being an emotionally disturbed teenager to a hardcore outlaw, I began to view the material world as a temporary illusion crippled by human boundaries. • Torn between the freewheeling lifestyle of a smuggler and being an austere spiritual seeker, there was a lot to sort out. • Being legal or illegal often depended upon what side of a border I was standing on. • A quiet disposition, warmth and imagination are prerequisites that moderate the chaos in a smuggler’s life, so I reciprocated with a beatific smile of my own. • As I became Americanized, the gap between my parents and me, even at such a tender age, had already grown to unmanageable proportions. • Kneeling at my side to check my attitude, he brushed the snow from my face. • God was some vague, powerful character that grown-ups harped on with varying degrees of reverent conviction. • He thought the man should have a cyclopean eye or some other distinguishing characteristic that would make the situation more discernible. • Mario made me feel like I belonged and I willfully flicked on the felonious switch. • It made perfect sense to view everyone as a cop so I wouldn’t end up in Bangkok’s Klong Prem Central prison on Ngamwongwan Road. • The pilot taxied us to the edge of the jungle where an old, dilapidated military jeep waited to take us to a place I was no longer sure I wanted to go. • Ancient and deadly, Asia would grow on me like the jungle that swallows everything in it. • He knew that I wasn’t being nurtured like other children, so he made it his personal mission to give me an edge. • I had only wanted to escape the sour halitosis of middle-class decay and the dead-end ramblings of my philosophy professors at the University of Wisconsin. • All the cells in my being were trying to shut their tiny little doors to keep out the sudden infestation of the dragon and his hordes of relentless devils. • Philip was like a shooting star whose spectacular tail burned across the financial sky for decades.

The moment you see my message or note or article, I know what you think – Ah, once again a reminder of “responsibilities,” “productivity,” & that vague notion of “becoming your best (at least decent) version.” Who even needs that, right? Even if needed who will do groundbreaking efforts? Whatever you think about my morning posts, these are just to motivate you to think, say & do things that bring greater blessings into your life. But don’t be afraid, Sweetheart, champions of procrastination! Today, I bring you a revolutionary new approach: Accomplishing through Thinking Method (patent pending)... Darling listen – today I want you to just say loudly or think this as the first thing: “I release all disease & negativity from my body. I welcome health, love, happiness & abundance into my life!” Say this to God please make me do something really big, make me gain something big or make me win a lottery today…. Repeat these with gusto, throughout the day… Sure, it might not be the most proactive approach, but, it’s just a start. Remember, the key is to believe it until you see it. My mantra & my method will make you feel amazing (even if you haven’t actually done anything), my guarantee! & who knows? Maybe by repeating positive affirmations again n again, they’ll magically come true. That’s the law of attraction… I wish & hope that you embrace the power of such internal pep talks (inspirational self talks) even if these have zero basis in reality! Stay Blessed!

As noted on Page 90 of the MKULTRA inspired KUBARK interrogation manual, 'sustained long enough, a strong fear of anything vague or unknown induces regression'. Whether that fear represents the possibility of being unemployed, being harassed daily for not complying, or a mutating virus, amongst other things, if 'sustained long enough' it begins to wear people down psychologically..

Some talk of the Spirit of Christ in the way that one would talk of the spirit of Christmas—as a vague cultural pressure making for bonhomie and religiosity. Some think of the Spirit as inspiring the moral convictions of unbelievers like Gandhi or the theosophical mysticism of a Rudolf Steiner. But most, perhaps, do not think of the Holy Spirit at all, and have no positive ideas of any sort about what he does. They are for practical purposes in the same position as the disciples whom Paul met at Ephesus—“We have not even heard that there is a Holy Spirit” (Acts 19:2).

TIMOTHY AND THE PAROUSIA. 1 TIM. 6:14: - [I give thee charge] ‘that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ: which in his times he shall show,’ etc. This implies that Timothy might expect to live until that event took place. The apostle does not say, ‘Keep this commandment as long as you live;’ nor, ‘Keep it until death;’ but ‘until the appearing of Jesus Christ.’ These expressions are by no means equivalent. The ‘appearing’ [έπιφάνωια] is identical with the Parousia, an event which St. Paul and Timothy alike believed to be at hand. Alford’s note on this verse is eminently unsatisfactory. After quoting Bengel’s remark ‘that the faithful in the apostolic age were accustomed to look forward to the day of Christ as approaching; whereas we are accustomed to look forward to the day of death in like manner,’ he goes on to observe: - ‘We may fairly say that whatever impression is betrayed by the words that the coming of the Lord would be in Timotheus’s life-time, is chastened and corrected by the καιρόις ίδίοις [his own times] of the next verse.’ dldl In other words, the erroneous opinion of one sentence is corrected by the cautious vagueness of the next! Is it possible to accept such a statement? Is there anything in καιρόις ίδίοις to justify such a comment? or is such an estimate of the apostle’s language compatible with a belief in his inspiration? It was no ‘impression’ that the apostle ‘betrayed,’ but a conviction and an assurance founded on the express promises of Christ and the revelations of His Spirit. No less exceptionable is the concluding reflection: - ‘From such passages as this we see that the apostolic age maintained that which ought to be the attitude of all ages, - constant expectation of the Lord’s return.’ But if this expectation was nothing more than a false impression, is not their attitude rather a caution than an example? We now see (assuming that the Parousia never took place) that they cherished a vain hope, and lived in the belief of a delusion. And if they were mistaken in this, the most confident and cherished of their convictions, how can we have any reliance on their other opinions? To regard the apostles and primitive Christians as all involved in an egregious delusion on a subject which had a foremost place in their faith and hope, is to strike a fatal blow at the inspiration and authority of the New Testament. When St. Paul declared, again and again, ‘The Lord is at hand,’ he did not give utterance to his private opinion, but spoke with authority as an organ of the Holy Ghost. Dean Alford’s observations may be best answered in the words of his own rejoinder to Professor Jowett: - ‘Was the apostle or was he not writing in the power of a spirit higher than his own? Have we, in any sense, God speaking in the Bible, or have we not? If we have, then of all passages it is in these which treat so confidently of futurity that we must recognise His voice: if we have it not in these passages, then where are we to listen for it at all?

The universe is an explosion of God’s glory. Perfect goodness, beauty, and love radiate from God and draw creatures to ever increasingly share in the Godhead’s joy and delight…. The ultimate end of creation, then, is union in love between God and loving creatures.8 God did not create us to get the cosmic, infinite joy of mutual love and glorification, but to share it. We were made to join in the dance. If we will center our lives on him, serving him not out of self-interest, but just for the sake of who he is, for the sake of his beauty and glory, we will enter the dance and share in the joy and love he lives in. We were designed, then, not just for belief in God in some general way, nor for a vague kind of inspiration or spirituality. We were made to center our lives upon him, to make the purpose and passion of our lives knowing, serving, delighting, and resembling him. This growth in happiness will go on eternally, increasing unimaginably (1 Corinthians 2:7-10).

Nonessentialist Essentialist Has a vague, general vision or mission statement Has concrete quarterly objectives but ones that fail to energize or inspire people to take their efforts to the next level Has a value set but no guiding principles for implementing them Has a strategy that is concrete and inspirational Has an intent that is both meaningful and memorable Makes one decision that eliminates one thousand

Control of self and society has been left to chance or to the vague gropings of intuitive ethical systems based on inspiration and emotion.

Never waste any opportunity to use those who hate, talk about and gossip about you, for your benefit. Its quite simple to do really, I remember doing so at a church in Marrero, LA wearing a bright yellow construction vest with a dress shirt, slacks and a tie I looked professional and good however many thought I was special and talked about me as they normally would. By doing this I instantly had 150 witnesses and 150 subpoenas I filed for my real estate suit against the city as everyone remembered me wearing a bright yello vest. Long story short I was testing an area in real estate with very vague laws that were open to interpretation and thinking quickly I created an ideal situation that in return favored my outcome by 100%

See, there are basically two kinds of Philosophy - one's called prickly, the other one is called goo. Prickly people are precise, rigorous, logical - they like everything chopped up and clear. Goo people like it vague, big picture, random, imprecise, incomplete and irrational. Prickly people believe in particles, goo people believe in waves. They always argue with each other but what they don't realize is neither one of them can take their position without their opposition being there. You wouldn't know you are advocating prickles unless someone else was advocating goo. You wouldn't even know what prickles was and what goo was. Life is not prickles or goo, its gooey-prickles or prickly-goo.

While the grief may not be same in each case, this feeling of suppressed anger, vague restlessness, bleak uncertainty, and emotional fatigue is real for each one of us breathing today. We, as a world are grieving together.

Writing fiction is a joint venture. The people we, directly or vaguely, base our characters on help us to write by adding their unique energy to the creation of a story. It is not just the energy that subtlely comes from recalling someone. Rather, it is the actual life force that radiates from that person. It is a powerful use of an individual’s life energy. It is co-creation.

His mind drifted oddly. . . . . . . Hard to imagine what moment would be right for a rebellion against so powerful an adversary as an immortal dictator. The group in Jorgia might delay their action too long; he couldn’t wait. Marin frowned sleepily. “Did I think that?” He had not ever before even considered rebellion. And what was that about a Jorgian group? Could it be that, just for an instant, here at the edge of sleep, a Trask plan had slipped through to his consciousness? But why rebellion? It didn’t fit. A man who could shift his awareness and his identity from one body to another didn’t need revolutions. Besides, it would be impossible. The group idea, combined with free enterprise, and pregnant with great ideas, was just beginning to take hold. Like a giant, it strode over the land, crushing all resistance and simultaneously inspiring hope. At such moments men did not listen easily to voices that warned against faraway disaster or urged the possibility of even greater creativity. Again his mind wandered. If they don’t act, he thought, I’ll have to act on my own. He felt relieved that he hadn’t told anyone of his invention. And so, all by himself, he was able to act—on the greatest scale. Marin slept uneasily, and his dreams were vague yet purposeful. He seemed to be permeated with secret plans that were not his own.

It’s very easy for people to hear all this missional talk and feel guilty about their lack of missional performance. At worst it stirs up guilt that we’re “not doing enough,” and at best it produces people who have a vague conviction that they should be “missional” at work, at school, in the neighborhood, etc, but who don’t really know how to do it in a non-weird way. So we either end up saying and doing awkward things, or we say and do nothing at all (which inspires more guilt!).