Vale Of Tears Quotes

I suppose one of the reasons we’re all able to continue to exist for our allotted span in this green and blue vale of tears is that there is always, however remote it might seem, the possibility of change.

The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world... Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo. Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself.

She did not believe that the world was a vale of tears but rather a joke that God had played and that it was idiotic to take it seriously.

And we passed through the cavern of rats. And we passed through the path of boiling steam. And we passed through the country of the blind. And we passed through the slough of despond. And we passed through the vale of tears. And we came, finally, to the ice caverns.

We live in a vale of tears...We can have all the dreams we like, but life is hard, implacable, sad.

In perpetuum, frater, ave atque vale. (Forever and ever, brother, hail and farewell.)

We cannot subscribe to the belief that this life is a vale of tears, though it once was just that for many of us. But it is clear that we make our own misery.

Life is a " vale of tears" a period of trial and suffering, an unpleasant but necessary preparation for the afterlife where alone man could expect to enjoy happiness - Archibald T. MacAllister (The Inferno; Dante Alighieri translated by John Ciardi)

…she did not believe that the world was a vale of tears but rather a joke that God had played and that it was idiotic to take it seriously if He himself never had.

The mother instinct is something of which I am completely devoid. I explain it like this to myself: life is a vale of tears and all human beings are miserable creatures, so I cannot take the responsibility for bringing yet another unhappy creature into the world.

Life may be a vale of tears, all right, but there are some folks who enjoy weeping, I reckon.

Thinking in mythological terms helps to put you in accord with the inevitables of this vale of tears. You learn to recognize the positive values in what appear to be the negative moments and aspects of your life. The big question is whether you are going to be able to say a hearty yes to your adventure.

Alyssa Arryn had seen her husband, her brothers, and all her children slain, and yet in life she had never shed a tear. So in death, the gods had decreed that she would know no rest until her weeping watered the black earth of the Vale, where the men she had loved were buried. Catelyn wondered how large a waterfall her own tears would make when she died.

Religious suffering is, at one and the same time, the expression of real suffering and protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo. Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or conclusion, but so that he shall throw off the chain and pluck the living flower.

I digress, but here's the rub: The dead are visible only in the terrible lidless eye of memory. The living, thank heaven, retain the ability to surprise and to disappoint. Your Hazel is alive, Waters, and you mustn't impose your will upon another's decision, particularly a decision arrived at thoughtfully. She wishes to spare you pain, and you should let her. You may not find young Hazel's logic persuasive, but I have trod through this vale of tears longer than you, and from where I'm sitting, she's not a lunatic.

The innocence of such children doesn't answer our deepest questions about this vale of tears to which we are condemned, but it helps to dispel them. That is the secret to family life.

How I hate this world. I would like to tear it apart with my own two hands if I could. I would like to dismantle the universe star by star, like a treeful of rotten fruit. Nor do I believe in progress. A vermin-eaten saint scratching his filth for heaven is better off than you damned in clean linen. Progress doubles our tenure in a vale of tears. Man is a mistake, to be corrected only by his abolition, which he gives promise of seeing to himself. Oh, let him pass, and leave the earth to the flowers that carpet the earth wherever he explodes his triumphs. Man is inconsolable, thanks to that eternal "Why?" when there is no Why, that question mark twisted like a fishhook in the human heart. "Let there be light," we cry, and only the dawn breaks.

Each person must develop a wholesome personal response to enduring the hardships of daily life and witnessing the discord, disharmony, dissension, and suffering of the world. We can either become an emotional hypochondriac or accept the fact that we are insignificant in a desolate and meaningless world. How we respond to the vale of tears until we shuffle off this mortal coil imbrues poetic meaning to our life.

Do you think you are the only one to suffer? Read your bible, child; this world is not a paradise but a vale of tears. Do you think God made an exception for you? Look around you, what do you see? All is anguish. Everywhere you turn there is sorrow. If you do not see sorrow at first glance, look more carefully. You will soon enough see it.

While it's true that, as Tolstoy observed, every unhappy family is unhappy in its own way, and everyone on planet Earth, vale of tears that it is, is certainly entitled to the specificity of his or her suffering, one nonetheless likes to think that literature has the power to render comprehensible different kinds of unhappiness. If it can't do that, what's it good for?

Rituals are not solutions. They don’t “fix” things. They are how we live with what we can’t fix, channels for facing up to our finitude, the way we try to navigate this vale of tears in the meantime. But precisely for that reason they can also be conduits of hope and rhythms of covenant.

Nowhere has God promised anyone, even His children, immunity from sorrow, suffering, and pain. This world is a “vale of tears,” and disappointment and heartache are as inevitable as clouds and shadows. Suffering is often the crucible in which our faith is tested. Those who successfully come through the “furnace of affliction” are the ones who emerge “like gold tried in the fire.

Remember that your perception of the world is a reflection of your state of consciousness. You are not separate from it, and there is no objective world out there. Every moment, your consciousness creates the world that you inhabit. One of the greatest insights that has come out of modern physics is that of the unity between the observer and the observed: the person conducting the experiment — the observing consciousness — cannot be separated from the observed phenomena, and a different way of looking causes the observed phenomena to behave differently. If you believe, on a deep level, in separation and the struggle for survival, then you see that belief reflected all around you and your perceptions are governed by fear. You inhabit a world of death and of bodies fighting, killing, and devouring each other. Nothing is what it seems to be. The world that you create and see through the egoic mind may seem a very imperfect place, even a vale of tears. But whatever you perceive is only a kind of symbol, like an image in a dream. It is how your consciousness interprets and interacts with the molecular energy dance of the universe. This energy is the raw material of so-called physical reality. You see it in terms of bodies and birth and death, or as a struggle for survival. An infinite number of completely different interpretations, completely different worlds, is possible and, in fact, exists — all depending on the perceiving consciousness. Every being is a focal point of consciousness, and every such focal point creates its own world, although all those worlds are interconnected. There is a human world, an ant world, a dolphin world, and so on. There are countless beings whose consciousness frequency is so different from yours that you are probably unaware of their existence, as they are of yours. Highly conscious beings who are aware of their connectedness with the Source and with each other would inhabit a world that to you would appear as a heavenly realm — and yet all worlds are ultimately one.

Catharine’s office had two plants, three chairs, two desks, one hutch, six personal photos in standing frames, one of those clichéd motivational posters on the wall that had two crows tearing out the insides of a reasonably sized forest cat with the cheesy inspirational caption, “Unremittingly, you must stare into the sun,” and a clay paperweight most likely made by Catharine’s daughter (it was signed by your seed in adorable small-child handwriting).

---Sansa sat with her hands folded in her lap, watching with a strange fascination. She had never seen a man die before. She ought to be crying too, she thought, but the tears would not come. Perhaps she had used up all her tears for Lady and Bran. It would be different if it had been Jory or Ser Rodrik or Father, she told herself. The young man in the blue cloak was nothing to her, some stranger from the Vale of Arryn whose name she had forgotten as soon as she heard it. And now the world would forget his name too, Sansa realized; there would be no songs sung for him. That was sad.

Her favourite song was 'God Has Blotted Them Out,' which was meant to be about sins, but really was about anyone who had ever annoyed her, which was everyone. She just didn't like anyone and she just didn't like life. Life was a burden to be carried as far as the grave and then dumped. Life was a Vale of Tears. Life was a pre-death experience.

Success creates new problems; solving them creates still newer problems. Life, as they say, is a vale of tears.

You may not find Hazel’s logic persuasive, but I have trod through this vale of tears longer than you, and from where I’m sitting, she’s not the lunatic.

Why dost thou pass away and leave our state, This dim vast vale of tears, vacant and desolate?

Ah woe is me, how sad a thing Is life within this vale of tears, Death’s angel triumphs like a king, And calls aloud to all the spheres— Vanity, all is vanity. Yes,

In short, those of us who are in the church are in the vale of tears.

WHILE THE WORLD IS not a vale of tears, there are times when it seems more so than others. As strong as we may be, these are the times we need a special power—the potent strength of the Divine Feminine.

Panurge stood beside the galley with an oar in his hand, not to help the herdsmen but to prevent from from somehow clambering aboard and thus escaping their death, and all the while preached to them eloquently . . . with rhetorical flourishes about the miseries of this world and the blessings of the next, affirming that those who had passed on to that place were happier than those who lived on in this vale of tears.

It was what his mother would have done in the circumstances. Boiled some fresh water, warmed the pot and counted out the spoonfuls of tea. Setting domestic order against the chaos, in the hope of winning some temporary reprieve from the vale of tears.

What is life? Life is the Nation. The individual must die anyway. Beyond the life of the individual is the Nation. But how can anyone be afraid of this moment of death, with which he can free himself from this misery, if his duty doesn’t chain him to this Vale of Tears.

The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

The thought of death and life after death is ambivalent. It can deflect us from this life, with its pleasures and pains. It can make life here a transition, a step on the way to another life beyond – and by doing so it can make this life empty and void. It can draw love from this life and deflect it to a life hereafter, spreading resignation in ‘this vale of tears’. The thought of death and a life after death can lead to fatalism and apathy, so that we only live life here half-heartedly, or just endure it and ‘get through’. The thought of a life after death can cheat us of the happiness and the pain of this life, so that we squander its treasures, selling them off cheap to heaven. In that respect it is better to live every day as if death didn’t exist, better to love life here and now as unreservedly as if death really were ‘the finish’. The notion that this life is no more than a preparation for a life beyond, is the theory of a refusal to live, and a religious fraud. It is inconsistent with the living God, who is ‘a lover of life’. In that sense it is religious atheism.

[Robert's eulogy at his brother, Ebon C. Ingersoll's grave. Even the great orator Robert Ingersoll was choked up with tears at the memory of his beloved brother] The record of a generous life runs like a vine around the memory of our dead, and every sweet, unselfish act is now a perfumed flower. Dear Friends: I am going to do that which the dead oft promised he would do for me. The loved and loving brother, husband, father, friend, died where manhood's morning almost touches noon, and while the shadows still were falling toward the west. He had not passed on life's highway the stone that marks the highest point; but, being weary for a moment, he lay down by the wayside, and, using his burden for a pillow, fell into that dreamless sleep that kisses down his eyelids still. While yet in love with life and raptured with the world, he passed to silence and pathetic dust. Yet, after all, it may be best, just in the happiest, sunniest hour of all the voyage, while eager winds are kissing every sail, to dash against the unseen rock, and in an instant hear the billows roar above a sunken ship. For whether in mid sea or 'mong the breakers of the farther shore, a wreck at last must mark the end of each and all. And every life, no matter if its every hour is rich with love and every moment jeweled with a joy, will, at its close, become a tragedy as sad and deep and dark as can be woven of the warp and woof of mystery and death. This brave and tender man in every storm of life was oak and rock; but in the sunshine he was vine and flower. He was the friend of all heroic souls. He climbed the heights, and left all superstitions far below, while on his forehead fell the golden dawning, of the grander day. He loved the beautiful, and was with color, form, and music touched to tears. He sided with the weak, the poor, and wronged, and lovingly gave alms. With loyal heart and with the purest hands he faithfully discharged all public trusts. He was a worshipper of liberty, a friend of the oppressed. A thousand times I have heard him quote these words: 'For Justice all place a temple, and all season, summer!' He believed that happiness was the only good, reason the only torch, justice the only worship, humanity the only religion, and love the only priest. He added to the sum of human joy; and were every one to whom he did some loving service to bring a blossom to his grave, he would sleep to-night beneath a wilderness of flowers. Life is a narrow vale between the cold and barren peaks of two eternities. We strive in vain to look beyond the heights. We cry aloud, and the only answer is the echo of our wailing cry. From the voiceless lips of the unreplying dead there comes no word; but in the night of death hope sees a star and listening love can hear the rustle of a wing. He who sleeps here, when dying, mistaking the approach of death for the return of health, whispered with his latest breath, 'I am better now.' Let us believe, in spite of doubts and dogmas, of fears and tears, that these dear words are true of all the countless dead. And now, to you, who have been chosen, from among the many men he loved, to do the last sad office for the dead, we give his sacred dust. Speech cannot contain our love. There was, there is, no gentler, stronger, manlier man.

There will be peaks of great joy from which to crow and vales of tears out of which to climb. When and why they will happen, no one can say, but they will happen. To all of us. We will all go back and forth from one to the other countless times during a lifetime. This is not some call to bipartisanship between inimical sides. The Happy and the Sad are the same population.

I face Aurae. “It’s been a journey,” I mumble. “I wanted to say thank you. For bringing us here. For giving me The Path to the Vale. I was spiraling. People have saved my life before, but I think you saved my soul.” “And you saved Cassius’s,” she says. “It wasn’t me that did it. I liked him very much. In another life, I might have loved him. But he didn’t need a woman’s love. He needed a brother’s. The way he talked about you. Well…” Her eyes swim with tears. “Lysander was an obligation. You were an aspiration. He was so afraid on our journey to the Core. So nervous to see you and be rejected. But when he saw you respected him, valued him, he shined like a star. His path led back to you, because you made him feel loved. That is all that matters, Darrow. When he died, he knew he was loved. So when you think of him, when you feel sad, remember that.” She kisses me on the cheek. “If we do not meet again, I will see you in the Vale with Cassius. You know the path.

Looking back down the vale of the ages at the endless recurrence of their reincarnations, before they were forced to drink their vials of forgetting and all became obscure to them again, they could see no pattern at all to their efforts; if the gods had a plan, or even a set of procedures, if the long train of transmigrations was supposed to add up to anything, if it was not just mindless repetition, time itself nothing but a succession of chaoses, no one could discern it; and the story of their transmigrations, rather than being a narrative without death, as the first experiences of reincarnation perhaps seemed to suggest, had become instead a veritable charnel house. Why read on? Why pick up their book from the far wall where it has been thrown away in disgust and pain, and read on? Why submit to such cruelty, such bad karma, such bad plotting? The reason is simple: these things happened. They happened countless times, just like this. The oceans are salt with our tears. No one can deny that these things happened. And so there is no choice in the matter. They cannot escape the wheel of birth and death, not in the experience of it, or in the contemplation of it afterwards; and their anthologist, Old Red Ink himself, must tell their stories honestly, must deal in reality, or else the stories mean nothing. And it is crucial that the stories mean something.

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.

Miss Eliza was one of those people who give you the impression that life is indeed a vale of tears, and that a smile, never to speak of a laugh, is a waste of nervous energy truly reprehensible. The Andrew girls had been "girls" for fifty odd years and seemed likely to remain girls to the end of their earthly pilgrimage. Catherine, it was said, had not entirely given up hope, but Eliza, who was born a pessimist, had never had any.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

The beautiful thing about Kevin - besides Kevin himself - is how his voice is so different from Cecil's. It worked perfectly for the duality in this episode. Cecil's voice is deep, dark, serious. Kevin's is bright, light, and smiling. So much smiling. He appears only briefly in this part of the episode, but the first time I heard the audio file, it really did bring tears to my eyes. Kevin's character is so utterly horrifying and with such a chipper, sunny voice. I didn't know whether I was laughing or crying.

Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo.

To suggest that the grief of Christ issues from his perfect wisdom and charity would confirm that true sorrow is human and therefore cannot correspond to despair, since the hopelessness of despair would yield nothing about which to sorrow. If life is meaningless, there is no reason to mourn. Truth is what makes grief authentic and real, and so it follows that Truth Incarnate, come down from heaven to our vale of tears, would grieve at the highest pitch. The “tragic experience of the most complete desolation”49 depends on “the knowledge and experience of the Father.”50 Or as Adrienne von Speyr puts it: “The Father is never more present than in this absence on the Cross.

Because, even if my corrupt body is rotten and wracked with pain, even if all my senses have departed from me, leaving only agony and decay, my Mind is still blessed with Life. And, as in the long nights of my Youth, when I could find no sleep, I lie here . . . and think of Numbers. For Numbers are the bridge between the World of Perfection and this fallen, foolish vale of tears. They exist both in the purity of abstraction, and in the concrete, solid, sinful world. They exist in the ten fingers of my twitching, clutching hands, in the spidery numeric scrawls in Schäffer’s books of accounts, they exist in that vision of perfection in this fallen world, the Cathedral, in its circles, in its triangles, in the parabolae of its curls and curves, a beauteous image of the Godhead as a finite, geometrical and comprehensible idea. And they exist also in pure conception, in the flights of numerical beauty that my mind conceives. Can one set a limit on numbers? Can one imagine where the line could be drawn and say . . . after this count, one may reckon no further? No. They have no beginning and have no end. Numbers stretch out, beyond our human limits, beyond our comprehension, to a boundless Infinity. This physical world, my body, my life, will come to an end, but numbers count onwards for ever, towards the greatest of all reckonings that can never, ever be reached.

For all these years I’ve lingered, waiting, watching, and now that the day has dawned I am too old. I am dying, Sam.” Tears ran from his blind white eyes at that admission. “Death should hold no fear for a man as old as me, but it does. Isn’t that silly? It is always dark where I am, so why should I fear the darkness? Yet I cannot help but wonder what will follow, when the last warmth leaves my body. Will I feast forever in the Father’s golden hall as the septons say? Will I talk with Egg again, find Dareon whole and happy, hear my sisters singing to their children? What if the horselords have the truth of it? Will I ride through the night sky forever on a stallion made of flame? Or must I return again to this vale of sorrow? Who can say, truly? Who has been beyond the wall of death to see? Only the wights, and we know what they are like. We know.

eyes, golden-brown curls and crimson cheeks. She laughed too much to please her father's congregation and had shocked old Mrs. Taylor, the disconsolate spouse of several departed husbands, by saucily declaring—in the church-porch at that—"The world ISN'T a vale of tears, Mrs. Taylor. It's a world of laughter." Little dreamy Una was not given to laughter. Her braids of straight, dead-black hair betrayed no lawless kinks, and her almond-shaped, dark-blue eyes had something wistful and sorrowful in them. Her mouth had a trick of falling open over her tiny white teeth, and a shy, meditative smile occasionally crept over her small face. She was much more sensitive to public opinion than Faith, and had an uneasy consciousness that there was something askew in their way of living. She longed to put it right, but did not know how. Now and then she dusted the furniture—but it was so seldom she could find the duster because it was never in the same place twice. And when

It is often said that the separation of the present reality from transcendence, so commonplace today, is pernicious in that it undermines the universe of fixed values. Because life on Earth is the only thing that exists, because it is only in this life that we can seek fulfillment, the only kind of happiness that can be offered to us is purely carnal. Heavens have not revealed anything to us; there are no signs that would indicate the need to devote ourselves to some higher, nonmaterial goals. We furnish our lives ever more comfortably; we build ever more beautiful buildings; we invent ever more ephemeral trends, dances, one-season stars; we enjoy ourselves. Entertainment derived from a nineteenth-century funfair is today becoming an industry underpinned by an ever more perfect technology. We are celebrating a cult of machines—which are replacing us at work, in the kitchen, in the field—as if we were pursuing the idealized ambience of the royal court (with its bustling yet idle courtiers) and wished to extend it across the whole world. In fifty years, or at most a hundred, four to five billion people will become such courtiers. At the same time, a feeling of emptiness, superficiality, and sham sets in, one that is particularly dominant in civilizations that have left the majority of primitive troubles, such as hunger and poverty, behind them. Surrounded by underwater-lit swimming pools and chrome and plastic surfaces, we are suddenly struck by the thought that the last remaining beggar, having accepted his fate willingly, thus turning it into an ascetic act, was incomparably richer than man is today, with his mind fed TV nonsense and his stomach feasting on delicatessen from exotic lands. The beggar believed in eternal happiness, the arrival of which he awaited during his short-term dwelling in this vale of tears, looking as he did into the vast transcendence ahead of him. Free time is now becoming a space that needs to be filled in, but it is actually a vacuum, because dreams can be divided into those that can be realized immediately—which is when they stop being dreams—and those that cannot be realized by any means. Our own body, with its youth, is the last remaining god on the ever-emptying altars; no one else needs to be obeyed and served. Unless something changes, our numerous Western intellectuals say, man is going to drown in the hedonism of consumption. If only it was accompanied by some deep pleasure! Yet there is none: submerged into this slavish comfort, man is more and more bored and empty. Through inertia, the obsession with the accumulation of money and shiny objects is still with us, yet even those wonders of civilization turn out to be of no use. Nothing shows him what to do, what to aim for, what to dream about, what hope to have. What is man left with then? The fear of old age and illness and the pills that restore mental balance—which he is losing, inbeing irrevocably separated from transcendence.

Diana go slowly out with the others, to walk home alone through the Birch Path and Violet Vale, it was all the former could do to keep her seat and refrain from rushing impulsively after her chum. A lump came into her throat, and she hastily retired behind the pages of her uplifted Latin grammar to hide the tears in her eyes. Not for worlds would Anne have had Gilbert Blythe or Josie Pye see those tears. "But, oh, Marilla, I really felt that I had tasted the bitterness of death, as Mr. Allan said in his sermon last Sunday, when I saw Diana go out alone," she said mournfully that night. "I thought how splendid it would have been if Diana had only been going to study for the Entrance, too. But we can't have things perfect in this imperfect world, as Mrs. Lynde says. Mrs.

In practice, every man who is not a Dr Pangloss and every social movement undergoes the pull of both reformism and revolutionism, and with varying strength at different times. Except at rare moments just preceeding or during profound crises and revolutions, the most extreme revolutionaries must also have a policy about the existing world in which they are obliged to live. If they want to make it more tolerable while preparing for revolution, or even if they want to prepare effectively, they must also be reformists, unless they abandon the world altogether by constructing some Communist Zion in the desert or on the prairie, or – like many religious bodies – transfer their hope entirely to the hereafter, merely seeking to traverse this vale of tears uncomplainingly until liberated by death. (In the latter case they cease to be either revolutionaries or reformists and become conservatives.) Conversely, the hope of a really good and perfect society is so powerful, that its ideal haunts even those who have resigned themselves to the impossibility of changing either the ‘world’ or ‘human nature’, and merely hope for lesser reforms and the correction of abuses. Inside the most militant reformist there is often a modest and overawed revolutionist hankering to be let out, though advancing age normally imprisons him more firmly. Given the total absence of the prospect of successful revolution, revolutionaries may turn into de facto reformists. In the intoxicating and ecstatic moments of revolution the great surge of human hope may sweep even reformists into the camp of the revolutionaries, though perhaps with some mental reservations. Between these two extremes a wide variety of positions may be occupied.

Poet's Note: Kindly do not use my poem without giving me due credit. Do not use bits and pieces to suit your agenda of Kashmir whatever it may be. I, Srividya Srinivasan as the creator of this poem own the right to what I have chosen to feel about the issue and have represented all sides to a complex problem that involves people. I do not believe in war or violence of any kind and this is my compassionate side speaking from all angles to human beings thinking they own only their side to the story. THIS POEM IS THE ORIGINAL WORK OF SRIVIDYA SRINIVASAN and any misuse by you shall be considered as a violation of my copyrights and legally actionable. This poem is dedicated to all those who have suffered in Kashmir and through Kashmir and to not be sliced and interpreted to each one's convenience. ---------------------------- Weep softly O mother, the walls have ears you know... The streets are awash o mother! I cannot go searching for him anymore. The streets are awash o mother with blood and tears, pellets and screams. that silently remain locked in the air, while they seal our soulless dreams. The guns are out, O mother, while our boys go armed with stones, I cannot go looking for him O mother, I have no courage to face what I will find. For, I need to tend to this little one beside, with bound eyes that see no more. ----- Weep for the home we lost O mother, Weep for the valley we left behind, the hills that once bore our names, where shoulder to shoulder, we walked the vales, proud of our heritage. Hunted out of our very homes, flying like thieves in the night, abandoning it all, fearful for the lives of our men, fearful of our being raped, our children killed, Kafirs they called us O mother, they marked our homes to kill. We now haunt the streets of other cities, refugees in a country we call our own, belonging nowhere, feeling homeless without the land we once called home. ------------- Weep loudly O mother, for the nation hears our pain. As the fresh flag moulds his cold body, I know his sacrifice was not in vain. We need to put our chins up, O mother and face this moment with pride. For blood is blood, and pain is pain, and death is final, The false story we must tell ourselves is that we are always the right side, and forget the pain we inflict on the other side. Until it all stops, it must go on, the dry tears on either side, Every war and battle is within and without, and must claim its wounds and leave its scars, And, if we need to go on O mother, it matters we feel we are on the right side. We need to tell ourselves we are always the right sight... We need to repeat it a million times, We are always the right side... For god forbid, what if we were not? --- Request you to read the full poem on my website.

Fragment of the Elegy on the Death of Adonis Prom the Greek of Bion Published by Forman, "Poetical Works of P. B. S.", 1876. I mourn Adonis dead—loveliest Adonis— Dead, dead Adonis—and the Loves lament. Sleep no more, Venus, wrapped in purple woof— Wake violet-stoled queen, and weave the crown Of Death,—'tis Misery calls,—for he is dead. The lovely one lies wounded in the mountains, His white thigh struck with the white tooth; he scarce Yet breathes; and Venus hangs in agony there. The dark blood wanders o'er his snowy limbs, His eyes beneath their lids are lustreless, The rose has fled from his wan lips, and there That kiss is dead, which Venus gathers yet. A deep, deep wound Adonis... A deeper Venus bears upon her heart. See, his beloved dogs are gathering round— The Oread nymphs are weeping—Aphrodite With hair unbound is wandering through the woods, 'Wildered, ungirt, unsandalled—the thorns pierce Her hastening feet and drink her sacred blood. Bitterly screaming out, she is driven on Through the long vales; and her Assyrian boy, Her love, her husband, calls—the purple blood From his struck thigh stains her white navel now, Her bosom, and her neck before like snow. Alas for Cytherea—the Loves mourn— The lovely, the beloved is gone!—and now Her sacred beauty vanishes away. For Venus whilst Adonis lived was fair— Alas! her loveliness is dead with him. The oaks and mountains cry, Ai! ai! Adonis! The springs their waters change to tears and weep— The flowers are withered up with grief... Ai! ai! ... Adonis is dead Echo resounds ... Adonis dead. Who will weep not thy dreadful woe. O Venus? Soon as she saw and knew the mortal wound Of her Adonis—saw the life-blood flow From his fair thigh, now wasting,—wailing loud She clasped him, and cried ... 'Stay, Adonis! Stay, dearest one,... and mix my lips with thine— Wake yet a while, Adonis—oh, but once, That I may kiss thee now for the last time— But for as long as one short kiss may live— Oh, let thy breath flow from thy dying soul Even to my mouth and heart, that I may suck That...' NOTE: _23 his Rossetti, Dowden, Woodberry; her Boscombe manuscript, Forman

The foundation of irreligious criticism is: Man makes religion, religion does not make man. Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man – state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopaedic compendium, its logic in popular form, its spiritual point d’honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion. Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people. The abolition of religion as the illusory happiness of the people is the demand for their real happiness. To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is, therefore, in embryo, the criticism of that vale of tears of which religion is the halo. Criticism has plucked the imaginary flowers on the chain not in order that man shall continue to bear that chain without fantasy or consolation, but so that he shall throw off the chain and pluck the living flower. The criticism of religion disillusions man, so that he will think, act, and fashion his reality like a man who has discarded his illusions and regained his senses, so that he will move around himself as his own true Sun. Religion is only the illusory Sun which revolves around man as long as he does not revolve around himself. It is, therefore, the task of history, once the other-world of truth has vanished, to establish the truth of this world. It is the immediate task of philosophy, which is in the service of history, to unmask self-estrangement in its unholy forms once the holy form of human self-estrangement has been unmasked. Thus, the criticism of Heaven turns into the criticism of Earth, the criticism of religion into the criticism of law, and the criticism of theology into the criticism of politics.

There were women holding rosaries On the day Manolete died Teenage girls in soft white dresses Standing silent peace respecting Groups of boys held in their hands The fragments of a shattered idol The old men with their traditions challenged Refrained from tears Neck neck hook Poles of wood The Picadors stood eyes ablaze To view the brutal contest In the vale of years Courage unfailing Agility exhausted Youth entered challenge Reached for title shelved The patrons in attendance To disarm a common myth Homage played to the victor of immortality Cloaked in bold tones And in the stockyard Beasts did climb their barriers Bid by a frenzied ring Bred for one purpose only To die in man's sport Dash against the spindle On the day Manolete died On the day An instant fell to wounding On the day Swords penetrating On the day Torches igniting On the day Flower wreaths encircling The day On the day

Progress doubles our tenure in a vale of tears.

They stood there two feet apart in all that vale of tears, one man asking another how he was, the other asking how the other was, the one not knowing truly what the world was, the other not knowing either. One nodded to the other now in an expression of understanding without understanding, of saying without breathing a word. And the other nodded back to the other, knowing nothing. Not this new world of terminality and astonishing dismay, of extremity of ruin and exaggeration of misery.

February 7 MORNING “Arise ye, and depart.” — Micah 2:10 THE hour is approaching when the message will come to us, as it comes to all — “Arise, and go forth from the home in which thou hast dwelt, from the city in which thou hast done thy business, from thy family, from thy friends. Arise, and take thy last journey.” And what know we of the journey? And what know we of the country to which we are bound? A little we have read thereof, and somewhat has been revealed to us by the Spirit; but how little do we know of the realms of the future! We know that there is a black and stormy river called “Death.” God bids us cross it, promising to be with us. And, after death, what cometh? What wonder-world will open upon our astonished sight? What scene of glory will be unfolded to our view? No traveller has ever returned to tell. But we know enough of the heavenly land to make us welcome our summons thither with joy and gladness. The journey of death may be dark, but we may go forth on it fearlessly, knowing that God is with us as we walk through the gloomy valley, and therefore we need fear no evil. We shall be departing from all we have known and loved here, but we shall be going to our Father’s house — to our Father’s home, where Jesus is — to that royal “city which hath foundations, whose builder and maker is God.” This shall be our last removal, to dwell for ever with Him we love, in the midst of His people, in the presence of God. Christian, meditate much on heaven, it will help thee to press on, and to forget the toil of the way. This vale of tears is but the pathway to the better country: this world of woe is but the stepping-stone to a world of bliss. “Prepare us, Lord, by grace divine, For Thy bright courts on high; Then bid our spirits rise, and join The chorus of the sky.

The Old Testament is characterized by the affirmation of God’s sovereign kingship. God is sovereign as Creator and Sustainer of the earth and all that dwell therein; as Judge; as Redeemer of Israel; and in relation to all nations and peoples. Yet the created turned against their Creator. The earth reels under the consequences of human rebellion. Human life is characterized by violence, injustice, unrighteousness and misery. Israel itself was shattered by cataclysmic wars, most notably the war with Babylon that destroyed Jerusalem and its temple, displaced the royal family and ended in the exile of her leading citizens, forcing Israel into a seemingly endless period of occupation at the hands of pagan armies—in Jesus’ time, the Roman legions. Thus the later Prophets are redolent with a deep yearning for salvation, in the deepest and most holistic sense of that word. In Isaiah, it is based on God’s forgiveness, and it is eternal. It includes deliverance from oppression and injustice, from guilt and death, from war and slavery and imprisonment and exile. It includes peace and justice and forgiveness. The promise is that salvation is coming—for Israel and ultimately for the world, for societies, for families and for individuals. This is where the hope of a Messiah is located in the Hebrew Scriptures. The Old Testament hope of salvation is not merely for an eternal salvation in which our disembodied souls are snatched from this vale of tears. Nor is it merely for physical justice while fellowship with the presence of God’s Holy Spirit is ignored. To the extent that Christians adopt any kind of body/soul, earth/heaven dualism we simply do not understand the message of Scripture—or of Jesus. God’s salvation is the kingdom of God, and it means that—at last—God has acted to deliver humanity and now reigns over all of life, and is present to and with us, and will be in the future. The New Testament will bring a greater emphasis on eternal life, but it will not negate the holistic message of deliverance. The only possible response to this good news is great joy!

Read your Bible, child; this world is not a paradise but a vale of tears.

…the world was a vale of tears—it always had been.

To a religious movement the present is a place of exile, a vale of tears leading to the heavenly kingdom; to a social revolution it is a mean way station on the road to Utopia; to a nationalist movement it is an ignoble episode preceding the final triumph.

But look at that beautiful angel there! Do you really mean to say you don't believe in the Other Land? In an afterlife?' 'Just what we need.' Elphaba snorted as she picked up the tome. 'A post Vale-of-Tears Vale-of-Tears'.

...life both in- and outside of Jesusland is no longer a vale of tears to be endured until the long-awaited twinkling-of-an-eye transformation, so much as a game to be won (which everyone loses). In practice, this is the difference between being surprised by moments of joy - and personal growth - versus expecting them.

Christian notion that life is a vale, or valley, of tears, from which we are freed only when we enter heaven. This expression is often said to be based on Psalm 84:6, which has the beautiful wording: “Who passing through the vale of tears makes it a well.” Indeed, we can use our tears, our stress and frustration, as a well from which we can draw the life-giving waters of our emotional and spiritual growth.

We're simply operating on the premise that if there's anything your garden-variety Southerner likes to do more than harvesting, preparing, or consuming the region's superlative food and drink, it probably would be talking and writing about the very dishes and libations that have sustained us through this vale of tears for centuries.

HAPPY, JOYOUS, AND FREE” We are sure God wants us to be happy, joyous, and free. We cannot subscribe to the belief that this life is a vale of tears, though it once was just that for many of us. But it is clear that we made our own misery. God didn’t do it. Avoid then, the deliberate manufacture of misery, but if trouble comes, cheerfully capitalize it as an opportunity to demonstrate His omnipotence.

What was life anyway? Only a continuous vale of sadness and tears.

Before they fade for ever from our sight, Sailing like ghostly ships into the night, Let there be one luxurious hour in which We pause awhile to contemplate the rich. Consider them once more before they pass Into a more fashionable class, Though it is true their loss shall be our gain, Weep, for we shall not see their like again. Let us be honest now, and testify That many of them pleased the outward eye, Their cars and yachts were lovely to behold, Beauty they bought, and colour, with their gold. And oh! Their houses, rising from the green Of peacocked lawns more smooth than velveteen. Palladian porticos, and warm pink towers Set in a scented sea of English flowers. Slandered so joyfully throughout the years, Unmourned they go, unwashed by any tears From eyes that once were strained to witness capers Cut for their benefit in weekly papers. Thus they depart into a strange new land, Speaking a tongue, they do not understand; So for a little moment, with regret, Let us remember them - and then forget. -Vale!

In this vale of tears we must take what we're sent, feathery, leathery, lovely or bent.

We flopped like landed fish down the shallow submerged steps, splashing and sinking into the warm, scented waters beneath the fantastical glass and mural ceiling. And it was the closest I’d been to happiness in months. The closest since Mael. I closed my eyes and sank into the soothing warmth, feeling my muscles melt like they had when he’d kissed me that morning in the vale. I’d almost forgotten what that had felt like. The steam rose off the surface of the water until I couldn’t see old Gruoch where she sat on her bench. Even Elka, drifting motionless on the other side of the pool, was just a shadow. I could have stayed there forever, my hair floating out all around me, wrapped in mist and dreaming and the scent of flowers. I barely felt the tears sliding down my cheeks.

The world was an imperfect place--as the events of the last few days had demonstrated--but within that vale of tears there were many sites and times of quietude and contentment, and this place and this moment on the veranda was one such.

Nothing is what it seems to be. The world that you create and see through the egoic mind may seem a very imperfect place, even a vale of tears.

I wonder if my sister looks at them too from the Vale. I know she does. And I know I must live life for the both of us. “Thank you,” I say to Kavax through the tears. He squeezes my shoulder. “The worlds are very big and you are very small. Do you think you are ready, little one?” “Yes,” I say with a trembling voice. “Yes, I am.

Do you think you are the only one to suffer? Read your Bible, child; this world is not a paradise but a vale of tears. Do you think God made an exception for you? Look around you, what do you see? All is anguish. Everywhere you turn is sorrow. If you do not see sorrow at first glance, look more carefully. You will soon enough see it.

We are violently propelled into the world with blood and pain and few of us will die with the dignity for which we hope and for which some pray. Whether we choose to think of life as an impending happiness broken only by inevitable grief and disappointments, or as the proverbial vale of tears with brief interludes of joy, the pain will come, except to those few whose deadened sensibilities made them apparently impervious to either joy or sorrow.

Depressive realism has a very impressive pedigree. The Buddha pronounced that “all life is suffering” about 2,500 years ago, at roughly the time when the original Greek tragedies were composed. The Old Testament writers and prophets bequeathed us the concepts of human evil, sin, and the Fall, all this stemming from about the 5th century BCE when Adam behaved badly and doomed us all to suffering and death. From Paul through Augustine and Aquinas we have inherited the concept of original sin. The idea that we live in a “vale of tears” is probably from a Catholic hymn. Shakespeare put the phrases “to be or not to be” and “shuffle off our mortal coil” in Hamlet’s mouth in 1603. Robert Burton’s monumental The Anatomy of Melancholy was published in 1621 and George Cheyne’s The English Malady in 1733. DR is hardly a wacky modern idea owing its existence to Enlightenment- denying pessimists or to 20th century existentialists.

Had earth no thorns among its flowers, And life no fount of tears, We might forget our better home Beyond this vale of tears.

Not in the time of pleasure Hope doth set her bow; But in the sky of sorrow, Over the vale of woe. Through gloom and shadow look we On beyond the years! The soul would have no rainbow Had the eyes no tears.

Then he erupted into a gale of laughter. A tear squeezed out of one eye, like it had back at Scoria Vale, but for different reasons. I reached up and brushed it away. “Tears always at the ready,” I said, licking the drop from my finger. “Emotional. I like that.” “I’m never emotional,” he said, serious now, watching me, blooming, that lily smell mixing with the cedar of his sweat. We were inches apart, glued to each other, our bodies composed in mirrored poses. And me thinking I was the lion, while he played the lamb.

Many tales are told of what he witnessed on his journey, of the Desert of Dried-Up Tears, of the Vale of the Lost Shape, and other places besides.

To call on them to give up their illusions about their condition is to call on them to give up a condition that requires illusions. The criticism of religion is therefore in embryo the criticism of that vale of tears of which religion is the halo

no one can attain beatitude unless he rises above himself, not in body but in heart. Yet we cannot rise above ourselves unless a superior power lifts us up. No matter how well we plan our spiritual progress, nothing comes of it unless divine assistance intervenes. And divine assistance is there for those who seek it humbly and devoutly, who sigh for it in this vale of tears by fervent prayer.

Quess’s beak shook. Her whole body shook. There were silver tears coming out of her eyes as she looked at Urious. “Y-y-you killed my children,” she managed. Urious’s eyes were wide, in pain or shock, Tresh didn’t know. “You k-k-killed my mate.” Urious nodded. Blood pooled behind him, a mixture of his own and Vitra’s. Tresh gently gripped the spear in her paws and pulled it out of Vitra. The dead gryphon’s body fell atop Urious. Tresh tried to take the spear from Quess, but her brother’s mate pulled it away and placed it against Urious’s throat. The point of the spear was as unsteady as Quess. “I still hear the screams of gryphlets and chicks when I sleep,” Urious said. “I knew one of their parents would find me. It’s okay. Please, end this. I’m so sorry.” Despite everything Tresh had been thinking since the attack, she found herself putting a paw over Quess’s talons. “The dead cannot forgive,” she said. The dreams of her nieces and nephews played in her head. “We must forgive for them.” Quess quivered. “They are restless in the ocean of s-s-stars.” This time it was Bruen who put his talons on Quess’s shoulders. “This is how you quiet them. You do what they cannot.” Tresh’s heart beat in her chest, over and over, a hundred times before Quess’s grip slackened. Bruen carefully took the javelin from her and held her while she cried.

Crying is not weak. Tears are there for a reason. To allow us to release the tension and pain we have inside. You have been strong for so long, trying to keep all those tears hidden.

His life is his prison while his death is limned to him as a prospect of paradoxical resurrection, a promise of miraculous redemption from his vale of tears.

We are violently propelled into the world with blood and pain and few of us will die with the dignity for which we hope and for which some pray. Whether we choose to think of life as an impending happiness broken only by inevitable grief and disappointments, or as the proverbial vale of tears with brief

The organisations are passing through a vale of tears, and for once, it is not entirely the fault of leadership. So where do we go from here?

Beyond this vale of tears, there is a life above, unmeasured by the flight of years and all that life is love.

Learning will not alter men's natural tempers, nor cure them of their sinful distempers; nor will it change the constitution of things in this world; a vale of tears it is and so it will be when all is done.

Tessla? Are you all right?” “He’s sick,” I choke out, the floodgates suddenly flung wide open, a storm of emotion coursing through me. “Wren’s sick. He’s been sick a long time.” “I know,” Vale says. He sets the cat down and looks at me closely. “The Red Grippe. I left orders for my family’s physician to tend to him. Fain will make sure he’s given Obsythian tonic this week.” All the blood drains from my face, and I stagger down until I’m sitting on the floor. He’ll be cured of it. Just like that. He’ll live. “Tessla?” I bring my hand to my eyes, overtaken by a staggering relief. “Oh, Ancient One. Vale. Thank you so much. Oh, Ancient One. Thank you.” “We’re fasted, Tessla,” he says, his voice low and gentle, tinged with confusion. “Of course I’d do anything for you.” His noble sentiment and kindness send shockwaves through me. I cry hot tears of overwhelming gratitude into my hand.

Kellan stared up at him with wide eyes. So strong. As Vic turned to leave, Kellan almost jumped from the chair to stop him. He didn’t doubt that if his ankle hadn’t been sprained, he would have. As if Vic had sensed his intentions, he peered over his shoulder. “Don’t worry. I won’t be long.” After he’d shut the door, Kellan brought the collar of Vic’s shirt to his face and pressed his nose against the fabric. He took a deep breath, closing his eyes as he remembered how comforting it had been when Vic had carried him. Held me. A tear leaked from one eye at the realization that no one had touched him with any affection ever since his mom had died. It had been more than eleven years ago when he’d only been eight years old. Kellan sighed. Don’t go there. You don’t need to anymore. He had Vale Valley and a new beginning

I followed your instructions exactly, I promise. I don’t lie.” Vic rubbed the back of his neck. “Right, sorry. Didn’t mean to imply anything. I’m just worried, that’s all.” Kellan stared at him for a moment before his lower lip began trembling. Vic rushed forward in case Kellan was in any pain and needed his help. He grabbed his upper arms. “What’s wrong?” A tear fell from Kellan’s eye. “No one’s cared about what happens to me for a very long time.” Vic yanked Kellan into his embrace, cradling and rocking him. He closed his eyes, rested his head on Kellan’s, losing the battle to remain indifferent to the young man. Just because he was doomed to never finding his true fated mate, it didn’t mean he couldn’t care about and love another. Even if in his mind it was odd that he should fall so hard and fast for Kellan, for a swan, that didn’t make it wrong. The way Kellan pressed his cheek to his chest and hugged him back so tightly was nothing short of a confirmation that he was feeling the same way. He still intended to try and slow things down, if only to allow poor Kellan the chance to adjust to his new world, along with discovering his place within it. Kellan loosened his hold and gazed up at Vic. “Is it okay that I like you and think you’re very handsome?” Yup. That’s a rather direct confirmation. “Only if it’s okay that I like you and think you’re very beautiful.” Kellan grinned. “Really? You think I’m beautiful? Finn always said—” Vic placed a finger against Kellan’s lips. “Hey, let’s forget about him for now. I realize it’s going to take you a long time before for you to heal from what he and the rest of the herd did to you, but for now, maybe you can practice telling yourself that he was a horrible person who only wanted to hurt you, that none of what he said was true. What do you think?” Vic rubbed his thumb across Kellan’s soft cheek. “I think you’re right, about everything.” He sighed

He brought the tray into the bedroom, then set it on the floor next to the bed. At Kellan’s perplexed expression, Vic jerked a thumb over his shoulder. “Hold on, I have to grab one more thing.” Vic scurried to the living room then retrieved the item he wanted. As soon as Kellan’s gaze landed on the gift bag holding the stuffed wolf they’d bought at the market, he slapped a hand to his mouth, his eyes glittering, but happy. Vic sat on the bed and placed the bag next to the egg. “For our baby. I’ll always protect and love them as I protect and love you.” Vic leaned over and kissed the top of the shell peeking out from under the blankets. Kellan grabbed Vic’s hand, twining their fingers together. “I love you, Vic, my big bad wolf.” A lone tear slid down Kellan’s cheek, but his smile remained wide. “Merry Christmas.” Vic pressed a kiss to Kellan’s palm. “Merry Christmas, sweetheart

Stomachs that were merely cauldrons of acid, bubbling, foaming, always shooting spears of sliver-thin pain into our chests. It was the pain of the terminal ulcer, terminal cancer, terminal paresis. It was unending pain … And we passed through the cavern of rats. And we passed through the path of boiling steam. And we passed through the country of the blind. And we passed through the slough of despond. And we passed through the vale of tears. And we came, finally, to the ice caverns.

While it’s true that, as Tolstoy observed, every unhappy family is unhappy in its own way, and everyone on planet Earth, vale of tears that it is, is certainly entitled to the specificity of his or her suffering, one nonetheless likes to think that literature has the power to render comprehensible different kinds of unhappiness. If it can’t do that, what’s it good for?

Eliza was there … very much so … and looked even grimmer than usual. Miss Eliza was one of those people who give you the impression that life is indeed a vale of tears, and that a smile, never to speak of a laugh, is a waste of nervous energy truly reprehensible

Vale held me tight to his chest, cradled in his arms, forehead to mind. There were tears in his eyes and blood on his lips. 'I want to stay,' I choked out. 'I know,' he whispered, as his mouth lowered to mind, and I faded away there in his arms, surrounded by withering roses.