Visible Thinking Quotes

Material and technical changes are mostly quite visible. But less visible are the changes in the mind of the people, their way of thinking, their conception of the world and the quality of their fears. ("Horizon and Vision" )

Right,” I said. “So the baboon, the crocodile…any other pets I should know about?” Amos thought for a moment. “Visible ones? No, I think that’s it.

All there is to thinking is seeing something noticeable which makes you see something you weren't noticing which makes you see something that isn't even visible.

People think first love is sweet, and never sweeter than when that first bond snaps. You've heard a thousand pop and country songs that prove the point; some fool got his heart broke. Yet that first broken heart is always the most painful, the slowest to mend, and leaves the most visible scar. What's so sweet about that?

Amazing how eye and skin color come in many shades yet many think sexuality is just gay or straight.

…I seemed to be lying neither asleep nor awake looking down a long corridor of gray half light where all stable things had become shadowy paradoxical all I had done shadows all I had felt suffered taking visible form antic and perverse mocking without relevance inherent themselves with the denial of the significance they should have affirmed thinking I was I was not who was not was not who.

I’ll always remember that look on your face. You saw me. You’ve always seen me. And I think that’s all that anyone wants. That’s why Fito loves coming over here. He’s been invisible all his life. And all of a sudden he’s visible. Seeing someone. Really seeing someone. That’s love.

Amos stopped before the entrance, which was the size of a garage door—a dark heavy square of timber with no visible handle or lock. “Carter after you.” “Um, how do I—” “How do you think?” Great another mystery. I was about to suggest we ram Amos’s head against it and see if that worked.

I think to myself, It is terrifying to be visible, and then I think, I have been waiting all my life to be seen.

Good writing is the hardest form of thinking. It involves the agony of turning profoundly difficult thoughts into lucid form, then forcing them into the tight-fitting uniform of language, making them visible and clear. If the writing is good, then the result seems effortless and inevitable. But when you want to say something life-changing or ineffable in a single sentence, you face both the limitations of the sentence itself and the extent of your own talent.

If you wear black, then kindly, irritating strangers will touch your arm consolingly and inform you that the world keeps on turning. They're right. It does. However much you beg it to stop. It turns and lets grenadine spill over the horizon, sends hard bars of gold through my window and I wake up and feel happy for three seconds and then I remember. It turns and tips people out of their beds and into their cars, their offices, an avalanche of tiny men and women tumbling through life... All trying not to think about what's waiting at the bottom. Sometimes it turns and sends us reeling into each other's arms. We cling tight, excited and laughing, strangers thrown together on a moving funhouse floor. Intoxicated by the motion we forget all the risks. And then the world turns... And somebody falls off... And oh God it's such a long way down. Numb with shock, we can only stand and watch as they fall away from us, gradually getting smaller... Receding in our memories until they're no longer visible. We gather in cemeteries, tense and silent as if for listening for the impact; the splash of a pebble dropped into a dark well, trying to measure its depth. Trying to measure how far we have to fall. No impact comes; no splash. The moment passes. The world turns and we turn away, getting on with our lives... Wrapping ourselves in comforting banalities to keep us warm against the cold. "Time's a great healer." "At least it was quick." "The world keeps turning." Oh Alec— Alec's dead.

5 Ways To Build Your Brand on Social Media: 1 Post content that add value 2 Spread positivity 3 Create steady stream of info 4 Make an impact 5 Be yourself

With regard to power, women don’t have the vanity men have. They don’t need to make power visible, they only want the power to give them the other things they want. Security. Food. Enjoyment. Revenge. Peace. They are rational, power-seeking planners, who think beyond the battle, beyond the victory celebrations. And because they have an inborn capacity to see weakness in their victims, they know instinctively when and how to strike. And when to stop. You can’t learn that...

-- and it occurred to me that people who don't talk about themselves are limiting their own potential. They think they're guarding themselves for some sort of abstract dange, but they're actually allowing other people to decide who they are and what they're like.

Certainly we talk to ourselves; there is no thinking being who has not experienced that. One could even say that the word is never a more magnificent mystery than when, within a man, it travels from his thought to his conscience and returns from his conscience to his thought. This is the only sense of the words, so often used in this chapter, “he said,” “he exclaimed”; we say to ourselves, we speak to ourselves, we exclaim within ourselves, without breaking the external silence. There is great tumult within; everything within us speaks, except the tongue. The realities of the soul, though not visible and palpable, are nonetheless realities. (pg. 226)

I don't think it had ever occurred to me that man's supremacy is not primarily due to his brain, as most of the books would have one think. It is due to the brain's capacity to make use of the information conveyed to it by a narrow band of visible light rays. His civilization, all that he had achieved or might achieve, hung upon his ability to perceive that range of vibrations from red to violet. Without that, he was lost.

I have dwelt ever in realms apart from the visible world; spending my youth and adolescence in ancient and little-known books, and in roaming the fields and groves of the region near my ancestral home. I do not think that what I read in these books or saw in these fields and groves was exactly what other boys read and saw there; but of this I must say little, since detailed speech would but confirm those cruel slanders upon my intellect which I sometimes overhear from the whispers of the stealthy attendants around me.

I don't know when Tiger Lily stopped growing older; I can't pinpoint that moment. But I do know I never saw her visibly age beyond the days when she was with Peter. I like to think her growing stopped the day they were on the plateau, watching the horses.

I often look at the world and just think fuck it, why bother, but I know that’s how we are supposed to feel, that’s why the corruption is so naked and freely visible – to wear down people who have the conviction that things could be better.

You scared the shit out of me last night, so forgive me if I don't want to hear fine as an answer." I rubbed my eyes, hoping it would keep the burning tears away. The warm water of the shower had finally calmed the tears, but the thought of Noah walking away brought them back. "What do you want to hear? That I'm exhausted? Terrified? Confused? That all I want to do is rest my head on your chest and sleep for hours, but that's not going to happen because you're leaving me?" "Yes," he said quickly, then just as quick said, "No. Everything but the last part." He paused. "Echo, how could you think I would leave you? How can you doubt how I feel?" "Because," I said as I felt the familiar twisting in my stomach. "You saw me lose it. You saw me almost go insane." The muscles in his shoulders visibly tensed. "I watched you battle against the worst memory of your life and I watched you win. Make no mistake, Echo. I battled right beside you. You need to find some trust in me ... in us." Noah inhaled and slowly let the air out. His stance softened and so did his voice. "If you're scared, tell me. If you need to cry and scream, then do it. And you sure as hell don't walk away from us because you think it would be better for me. Here's the reality, Echo: I want to be by your side. If you want to go to the mall stark naked so you can show the world your scars, then let me hold your hand. If you want to see your mom, then tell me that, too. I may not always understand, but damn, baby, I'll try.

A thinking mind is not swallowed up by what it comes to know. It reaches out to grasp something related to itself and to its present knowledge (and so knowable in some degree) but also separate from itself and from its present knowledge (not identical with these). In any act of thinking, the mind must reach across this space between known and unknown, linking one to the other but also keeping visible to difference. It is an erotic space.

Visible mourning reminds us of death, which is construed as unnatural, a failure to manage the situation. “A single person is missing for you, and the whole world is empty,” Philippe Ariès wrote to the point of this aversion in Western Attitudes toward Death. “But one no longer has the right to say so aloud.

Zahir, in Arabic, means visible, present, incapable of going unnoticed. It is someone or something which, once we have come into contact with them or it, gradually occupies our every thought, until we can think of nothing else. This can be considered either a state of holiness or of madness.

Mountains should be climbed with as little effort as possible and without desire. The reality of your own nature should determine the speed. If you become restless, speed up. If you become winded, slow down. You climb the mountain in an equilibrium between restlessness and exhaustion. Then, when you’re no longer thinking ahead, each footstep isn’t just a means to an end but a unique event in itself. This leaf has jagged edges. This rock looks loose. From this place the snow is less visible, even though closer. These are things you should notice anyway. To live only for some future goal is shallow. It’s the sides of the mountain which sustain life, not the top. Here’s where things grow. But of course, without the top you can’t have any sides. It’s the top that defines the sides. So on we go—we have a long way—no hurry—just one step after the next—with a little Chautauqua for entertainment -- .Mental reflection is so much more interesting than TV it’s a shame more people don’t switch over to it. They probably think what they hear is unimportant but it never is.

We open our eyes and we think we're seeing the whole world out there. But what has become clear—and really just in the last few centuries—is that when you look at the electro-magnetic spectrum we are seeing less than 1/10 Billionth of the information that's riding on there. So we call that visible light. But everything else passing through our bodies is completely invisible to us. Even though we accept the reality that's presented to us, we're really only seeing a little window of what's happening.

A way of life can be shared among individuals of different ages, status, and social activity. It can yield intense relations not resembling those that are institutionalized. It seems to me that a way of life can yield a culture and an ethics. To be "gay," I think, is not to identify with the psychological traits and the visible masks of the homosexual but to try and define and develop a way of life.

Hark ye yet again,--the little lower layer. All visible objects, man, are but as pasteboard masks. But in each event--in the living act, the undoubted deed—there, some unknown but still reasoning thing puts forth the mouldings of its features from behind the unreasoning mask. If man will strike, strike through the mask! How can the prisoner reach outside except by thrusting through the wall? To me, the white whale is that wall, shoved near to me. Sometimes I think there’s naught beyond. But ‘tis enough.

We think we know." "Know? That's worse than an atom bomb, and always was.

SUN, MOON, AND STARRY SKY Early summer evenings, when the first stars come out, the warm glow of sunset still stains the rim of the western sky. Sometimes, the moon is also visible, a pale white slice, while the sun tarries. Just think -- all the celestial lights are present at the same time! These are moments of wonder -- see them and remember.

If only one’s eyes weren’t visible to others, she thinks. If only one could hide one’s eyes from the world.

She is so lost in her sadness that she has no idea how visible it is. I think I understand her—for a moment, I presume to understand her—but then, from within this sadness, she surprises me with a brief flash of determination. Bravery, even.

Even if I tried to tell myself that I had given him nothing, that the children were mostly mine, that they had remained within the radius of my body, subject to my care, still I couldn't avoid thinking what aspects of his nature inevitably lay hidden in them. Mario would explode suddenly from inside their bones, now, over the days, over the years, in ways that were more and more visible. How much of him would I be forced to love forever, without even realizing it, simply by virtue of the fact that I loved them? What a complex foamy mixture a couple is. Even if the relationship shatters and ends, it continues to act in secret pathways, it doesn't die, it doesn't want to die.

When we think we can do it all ourselves--fix, save, buy, or date a nice solution--it's hopeless. We're going to screw things up. We're going to get our tentacles wrapped around things and squirt our squiddy ink all over, so that there is even less visibility, and then we're going to squeeze the very life out of everything.

I discover vision, not as a "thinking about seeing," to use Descartes expression, but as a gaze at grips with a visible world, and that is why for me there can be another's gaze.

Sebastian drew his hand away from his sword with a visible effort. “I said I never intended on harming her.” “No, just hold her hostage,” Magnus said. “You want something- something from the Clave, or something from Clary and Jace. I’d guess the latter; the Clave has never interested you much, but you do care what your sister thinks. She and I are very close, by the way,” he added.

And libertarianism is good because it helps conservatives pass off a patently pro-business political agenda as a noble bid for human freedom. Whatever we may think of libertarianism as a set of ideas, practically speaking, it is a doctrine that owes its visibility to the obvious charms it holds for the wealthy and the powerful. The reason we have so many well-funded libertarians in America these days is not because libertarianism has acquired an enormous grassroots following, but because it appeals to those who are able to fund ideas. Like social Darwinism and Christian Science before it, libertarianism flatters the successful and rationalizes their core beliefs about the world. They warm to the libertarian idea that taxation is theft because they themselves don’t like to pay taxes. They fancy the libertarian notion that regulation is communist because they themselves find regulation intrusive and annoying. Libertarianism is a politics born to be subsidized. In the “free market of ideas,” it is a sure winner.

We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. I desperately wanted mercy for Jimmy Dill and would have done anything to create justice for him, but I couldn’t pretend that his struggle was disconnected from my own. The ways in which I have been hurt—and have hurt others—are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Paul Farmer, the renowned physician who has spent his life trying to cure the world’s sickest and poorest people, once quoted me something that the writer Thomas Merton said: We are bodies of broken bones. I guess I’d always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we’re fractured by the choices we make; sometimes we’re shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We’ve become so fearful and vengeful that we’ve thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak—not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we’ve pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we’ve legalized vengeful and cruel punishments, how we’ve allowed our victimization to justify the victimization of others. We’ve submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken—walking away from them or hiding them from sight—only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity.

For it is just this question of pain that parts us. So long as visible or audible pain turns you sick; so long as your own pains drive you; so long as pain underlies your propositions about sin,—so long, I tell you, you are an animal, thinking a little less obscurely what an animal feels.

When you need encouragement, think of the qualities the people around you have: this one’s energy, that one’s modesty, another’s generosity, and so on. Nothing is as encouraging as when virtues are visibly embodied in the people around us, when we’re practically showered with them. It’s good to keep this in mind.

Apparently I’m the only one who thinks this is the worst fucking idea since horses,” Garrett says irritably. “Horses?” Logan and Fitzy echo in unison. “Like, horses in general?” Morris asks in confusion. “As in, domesticating them,” he grumbles. “They belong in the wild. End of story.” “Babe,” Hannah hedges in, “are you just saying that because you’re scared of horses?” His jaw drops. “I’m not scared of horses.” She ignores the denial. “Oh my God, it’s all coming together. That’s why you wouldn’t go to the Thanksgiving fair in Philly.” She glances at the rest of us. “My aunt and uncle wanted to take us to this festival thing with all these cool booths and a petting zoo…and horseback riding. He said his stomach hurt.” Garrett visibly clenches his teeth. “My stomach did hurt. I ate too much fucking turkey, Wellsy. Anyway, I don’t like this.

What I had begun to discover is that, mysteriously and in ways that are totally remote from normal experience, the grey drizzle of horror induced by depression takes on the quality of physical pain. But it is not an immediately identifiable pain, like that of a broken limb. It may be more accurate to say that despair, owing to some evil trick played upon the sick brain by the inhabiting psyche, comes to resemble the diabolical discomfort of being imprisoned in a fiercely overheated room. And because no breeze stirs this cauldron, because there is no escape from the smothering confinement, it is natural that the victim begins to think ceaselessly of oblivion

Man’s life is a line that nature commands him to describe upon the surface of the earth, without his ever being able to swerve from it, even for an instant. He is born without his own consent; his organization does in nowise depend upon himself; his ideas come to him involuntarily; his habits are in the power of those who cause him to contract them; he is unceasingly modified by causes, whether visible or concealed, over which he has no control, which necessarily regulate his mode of existence, give the hue to his way of thinking, and determine his manner of acting. He is good or bad, happy or miserable, wise or foolish, reasonable or irrational, without his will being for any thing in these various states.

Now I know without a shadow of doubt that you can't chase away those images, let alone the visible holes that burrow deep down inside. You can't chase away the reverberations or the memories that stir as night falls or in the early hours. You can't chase away echoing screams, still less echoing silence

I think: there at the point where thought joins with me I am able to subtract myself from being, without diminishing, without changing, by means of a metamorphosis which saves me from myself, beyond any point of reference from which I might be seized. It is the property of my thought, not to assure me of existence (as all things do, as a stone does), but to assure me of being in nothingness itself, and to invite me not to be, in order te make me feel my marvelous absence. I think, said Thomas, and this visible, inexpressible, nonexistent Thomas I became meant that henceforth I was never there where I was, and there was not even anything mysterious about it. My existence became entirely that of an absent person who, in every act I performed, produced the same act and did not perform it.

Sometimes I could put myself to sleep saying that over and over until after the honeysuckle got all mixed up in it the whole thing came to symbolize night and unrest I seemed to be lying neither asleep nor awake looking down a long corridor of grey halflight where all stable things had become shadowy paradoxical all I had done shadows all I had felt suffered taking visible form antic and perverse mocking without relevance inherent themselves with the denial of the significance they should have affirmed thinking I was I was not who was not was not who.

Mr. Klamp laid down the law. No tardiness, no talking above 40 decibels, no untied shoelaces, no visible undergarments, no eating, no chewing gum, no chewing tobacco, no chewing betel nuts, no chewing coca leaves, no chewing out students (unless Mr. Klamp was doing the chewing out), no chewing out teachers (unless ditto), no unnecessary displays of temper (unless ditto), no unnecessary displays of affection (no exceptions), no pets over one ounce or under one ton, and no singing, except in Bulgarian. I began to think Mr Klamp wouldn't be so bad...

And a thing is not seen because it is visible, but conversely, visible because it is seen; nor is a thing led because it is in the state of being led, or carried because it is in the state of being carried, but the converse of this. And now I think, Euthyphro, that my meaning will be intelligible; and my meaning is, that any state of action or passion implies previous action or passion. It does not become because it is becoming, but it is in a state of becoming because it becomes; neither does it suffer because it is in a state of suffering, but it is in a state of suffering because it suffers. Do you not agree?

The Naga laughed softly, 'There's a thin line that separates courage from stupidity.' 'And that line is only visible in retrospect, my friend. If I'm successful, people will call me brave. If I fail, I will be called foolish. Let ,me do what I think is right. I'll leave the verdict to the future.

It was love at first touch rather than at first sight, for I had met her several times before without experiencing any special emotions; but one night as I was seeing her home, something quaint she had said made me stoop with a laugh and lightly kiss her on the hair - and of course we all know of that blinding blast which is caused by merely picking up a small doll from the floor of a carefully abandoned house: the soldier involved hears nothing; for him it is but an ecstatic soundless and boundless expansion of what had been during his life a pinpoint of light in the dark center of his being. And really, the reason we think of death in celestial terms is that the visible firmament, especially at night (above our blacked-out Paris with the gaunt arches of its Boulevard Exelmans and the ceaseless Alpine gurgle of desolate latrines), is the most adequate and ever-present symbol of that vast silent explosion' The time, the place, the torture. Her fan, her gloves, her mask. I spent that night and many others getting it out of her bit by bit, but not getting it all. I was under the strange delusion that first I must find out every detail, reconstruct every minute, and only then decide whether I could bear it. But the limit of desired knowledge was unattainable, nor could I ever foretell the approximate point after which I might imagine myself satiated, because of course the denominator of every fraction of knowledge was potentially as infinite as the number of intervals between the fractions themselves.

Max dances around in a circle with one leg pulled up, and people move away as if he's mentally unstable. He and I are the only collectors that like to remain visible to the living. The other four roll incognito. Max finishes his dance and brushes his shoulders off. "What the hell was that?" I ask. "My new move," he says matter-of-factly. My fellow collector is six years older than me but acts like he's thirteen. We met a couple of years ago after he kicked the bucket and came onboard. He talks so fast, I have trouble understanding him sometimes. I like to think he was the World's Best Car Salesman before he croaked.

I came to believe in the idea of parallel realities. I think that the reality we see now is a certain frequency, and that we're all on the same frequency, so we're visible to each other, but that it's possible to change frequencies. To enter a different reality. And I think that there are hundreds of these realities.

The theme of invisibility has haunted me for many years, since earliest girlhood. A woman often feels ‘invisible’ in a public sense precisely because her physical being - her ‘visibility’ - figures so prominently in her identity. She is judged as a body, she is ‘attractive’ or ‘unattractive’, while knowing that her deepest self is inward, and secret: knowing, hoping that her spiritual essence is a great deal more complex than the casual eye of the observer will allow… it might be argued that all persons, defined to themselves rather more as what they think and dream than what they do, are ‘invisible’.

Books are not holy relics,' Trefusis had said. 'Words may be my religion, but when it comes to worship, I am very low church. The temples and the graven images are of no interest to me. The superstitious mammetry of a bourgeois obsession for books is severely annoying. Think how many children are put off reading by prissy little people ticking them off whenever they turn a page carelessly. The world is so fond of saying that book s should be "treated with respect". But when are we told that _words_ should be treated with respect? From our earliest years we are taught to revere only the outward and visible. Ghastly literary types maundering on about books as "objects"...

It changes you, when you see someone similar to you doing the thing you might want to do yourself. That kind of writing--writing by people that aren't in the majority--its sheer visibility on your bookshelf or your television or your internet, is sometimes received similarly to my call for more of that work. It's responded to with racism or sexism or homophobia or transphobia. We are deeply afraid of making marginalized voices stronger, because we think it makes privileged ones that much weaker.

You begin to think, maybe erroneously, that this other kind of anger is really a type of knowledge: the type that both clarifies and disappoints. It responds to insult and attempted erasure simply by asserting presence, and the energy required to present, to react, to assert is accompanied by visceral disappointment: a disappointment in the sense that no amount of visibility will alter the ways in which one is perceived.

Someone with a low degree of epistemic arrogance is not too visible, like a shy person at a cocktail party. We are not predisposed to respect humble people, those who try to suspend judgement. Now contemplate epistemic humility. Think of someone heavily introspective, tortured by the awareness of his own ignorance. He lacks the courage of the idiot, yet has the rare guts to say "I don't know." He does not mind looking like a fool or, worse, an ignoramus. He hesitates, he will not commit, and he agonizes over the consequences of being wrong. He introspects, introspects, and introspects until he reaches physical and nervous exhaustion. This does not necessarily mean he lacks confidence, only that he holds his own knowledge to be suspect. I will call such a person an epistemocrat; the province where the laws are structured with this kind of human fallibility in mind I will can an epistemocracy.

Dear God, master of the universe, compassionate and merciful: we who are steeped in sin, kneel in supplication before your throne and beseech you to recall from this world Saadat Hasan Manto, son of Ghulam Hasan Manto, who was a man of great piety. Take him away, Lord, for he runs away from fragrance and chases after filth. He hates the bright sun, preferring dark labyrinths. He has nothing but contempt for modesty but is fascinated by the naked and the shameless. He hates sweetness, but will give his life to taste bitter fruit. He will not so much as look at housewives but is in seventh heaven in the company of whores. He will not go near running waters, but loves to wade through filth. Where others weep, he laughs; and where others laugh, he weeps. Faces blackened by evil, he loves to wash with tender care to make visible their real features. He never thinks about you but follows Satan everywhere, the same fallen angel who once disobeyed you.

Often black people, especially non-gay folk, become enraged when they hear a white person who is gay suggest homosexuality is synonymous with the suffering people experience as a consequence of racial exploitation and oppression. The need to make gay experience and black experience of oppression synonymous seems to be one that surfaces much more in the minds of white people. Too often it is a way of minimizing or diminishing the particular problems people of color face in a white supremacist society, especially the problems ones encounter because they do not have white skin. Many of us have been in discussions where a non-white person – a black person – struggles to explain to white folks that while we can acknowledge that gay people of all colors are harassed and suffer exploitation and domination, we also recognize that there is a significant difference that arises because of the visibility of dark skin. Often homophobic attacks on gay people of all occur in situations where knowledge of sexual preference is established – outside of gay bars, for example. While it in no way lessens the severity of such suffering for gay people, or the fear that it causes, it does mean that in a given situation the apparatus of protection and survival may be simply not identifying as gay. In contrast, most people of color have no choice. No one can hide, change or mask dark skin color. White people, gay and straight, could show greater understanding of the impact of racial oppression on people of color by not attempting to make these oppressions synonymous, but rather by showing the ways they are linked and yet differ. Concurrently, the attempt by white people to make synonymous experience of homophobic aggression with racial oppression deflects attention away from the particular dual dilemma that non-white gay people face, as individuals who confront both racism and homophobia.

Performance is done for the sight and approval of others. Service is done knowing that God is watching and approving whether or not anyone else is. Performance causes us to be enslaved to others’ opinions, unable to say no, and prone to being overworked. Service frees us to do what God wants, thereby saying no as needed. Performance presses us toward perfectionism, where we seek to do everything just right so others will praise us. Service allows us to do our best, knowing that God’s appreciation of us is secure regardless of our performance. Performance causes us to focus on the “big” things and only do what is highly visible or significant. Service allows us to do simple, humble, and menial tasks—the “little things”—knowing that the peasant Jewish carpenter we worship equally appreciates them both.

Like 90 percent of the television they watch, it comes from the south and is shown dubbed into Yiddish. It concerns the adventures of a pair of children with Jewish names who look like they might be part Indian and have no visible parents. They do have a crystalline magical dragon scale that they wish on in order to travel to a land of pastel dragons, each distinguished by its color and its particular brand of imbecility. Little by little, the children spend more and more time with their magical dragon scale until one day they travel off to the land of rainbow idiocy and never return; their bodies are found by the night manager of their cheap flop, each with a bullet in the back of the head. Maybe, Landsman thinks, something gets lost in the translation.

There is not much talk about the clouds that are visible up here. No one seems to think it remarkable that somewhere above an ocean we are flying past a vast white candy-floss island that would have made a perfect seat for an angel or even God himself in a painting by Piero della Francesca. In the cabin, no one stands up to announce with requisite emphasis that if we look out the window, we will see that we are flying over a cloud, a matter that would have detained Leonardo and Poussin, Claude and Constable.

I think there is a general misconception that you write poems because you “have something to say.” I think, actually, that you write poems because you have something echoing around in the bone-dome of your skull that you cannot say. Poetry allows us to hold many related tangential notions in very close orbit around each other at the same time. The “unsayable” thing at the center of the poem becomes visible to the poet and reader in the same way that dark matter becomes visible to the astrophysicist. You can’t see it, but by measure of its effect on the visible, it can become so precise a silhouette you can almost know it.

She talks. People talk easily to me. They think a bald albino hunchback can’t hide anything. My worst is all out in the open. It makes it necessary for people to tell you about themselves. They begin out of simple courtesy. Just being visible is my biggest confession, so they try to set me at ease by revealing our equality, by dragging out their apparent deformities. That’s how it starts. But I am like a stranger on the bus and they get hooked on having a listener. They go too far because I am one listener who is in no position to judge or find fault. They stretch out their dampest secrets because a creature like me has no values or morals. If I am “good" (and they assume that I am), it’s obviously for lack of opportunity to be otherwise. And I listen. I listen eagerly, warmly, because I care. They tell me everything eventually.

I will love you as a drawer loves a secret compartment, and as a secret compartment loves a secret, and as a secret loves to make a person gasp, and as a gasping person loves a glass of brandy to calm their nerves, and as a glass of brandy loves to shatter on the floor, and as the noise of glass shattering loves to make someone else gasp, and as someone else gasping loves a nearby desk to lean against, even if leaning against it presses a lever that loves to open a drawer and reveal a secret compartment. I will love you until all such compartments are discovered and opened, and until all the secrets have gone gasping into the world. I will love you until all the codes and hearts have been broken and until every anagram and egg has been unscrambled. I will love you until every fire is extinguished and until every home is rebuilt form the handsomest and most susceptible of woods, and until every criminal is handcuffed by the laziest of policemen. I will love you until M. hates snakes and J. hates grammar, and I will love you until C. realizes S. is not worthy of his love and N. realizes he is not worthy of the V. I will love you until the bird hates a nest and the worm hates an apple, and until the apple hates a tree and the tree hates a nest, and until a bird hates a tree and an apple hates a nest, although honestly I cannot imagine that last occurrence no matter how hard I try. I will love you as we grow older, which has just happened, and has happened again, and happened several days ago, continuously, and then several years before that, and will continue to happen as the spinning hands of every clock and the flipping pages of every calendar mark the passage of time, except for the clocks that people have forgotten to wind and the calendars that people have forgotten to place in a highly visible area. I will love you as we find ourselves farther and farther from one another, where once we were so close that we could slip the curved straw, and the long, slender spoon, between our lips and fingers respectively. I will love you until the chances of us running into one another slip from skim to zero, and until your face is fogged by distant memory, and your memory faced by distant fog, and your fog memorized by a distant face, and your distance distanced by the memorized memory of a foggy fog. I will love you no matter where you go and who you see, no matter where you avoid and who you don’t see, and no matter who sees you avoiding where you go. I will love you no matter what happens to you, and no matter how I discover what happens to you, and no matter what happens to me as I discover this, and no matter how I am discovered after what happens to me happens to me as I am discovering this. I will love you if you don’t marry me. I will love you if you marry someone else – your co-star, perhaps, or Y., or even O., or anyone Z. through A., even R. although sadly I believe it will be quite some time before two women can be allowed to marry – and I will love you if you have a child, and I will love you if you have two children, or three children, or even more, although I personally think three is plenty, and I will love you if you never marry at all, and never have children, and spend your years wishing you had married me after all, and I must say that on late, cold nights I prefer this scenario out of all the scenarios I have mentioned. That, Beatrice, is how I will love you even as the world goes on its wicked way.

Not being able to swipe into the subway when people are backing up behind you. Waiting for him at the bar. Leaving your purse open on a stool with a mess of bills visible. Mispronouncing the names while presenting French wines. Your clogs slipping on the waxed floors. The way your arms shoot out and you tense your face when you almost fall. Taking your job seriously. Watching the sex scene from Dirty Dancing on repeat and eating a box of gingersnaps for dinner on your day off. Forgetting your stripes, your work pants, your socks. Mentally mapping the bar for corners where you might catch him alone. Getting drunker faster than everyone else. Not knowing what foie gras is. Not knowing what you think about abortion. Not knowing what a feminist is. Not knowing who the mayor is. Throwing up between your feet on the subway stairs. On a Tuesday. Going back for thirds at family meal. Excruciating diarrhea in the employee bathroom. Hurting yourself when you hit your head on the low pipe. Refusing to leave the bar though it's over, completely over. Bleeding in every form. Beer stains on your shirt, grease stains on your jeans, stains in every form. Saying you know where something is when you have absolutely no idea where it is. At some point, I leveled out. Everything stopped being embarrassing.

I have always believed reincarnation to be true. This will go on and on until one discovers oneself. But at times, my thinking deviates a bit from eastern philosophy. I don’t think our bad karmas would make us cockroaches, rats, pigs, etc., in our next lives. I am of the view that achieving Moksha isn’t possible unless we experience everything that could be experienced. I have to experience oppression, but I also have to oppress. I have to be a sparrow to experience the joy of flight. I have to be a bee to experience colours beyond the visible spectrum. And I have to be a dog to hear ultrasonic sounds. Do you get it? I have to experience everything to achieve moksha. Becoming a bee in the next life is not the result of my bad Karma. It is instead a stepping stone. The path to ascension has to be a spiral. Not round and round. Every decision of mine has to lead there. Every step has to lead me towards self-actualization.

The king was silent. "Ents!" he said at length. "Out of the shadows of legend I begin a little to understand the marvel of the trees, I think. I have lived to see strange days. Long we have tended our beasts and our fields, built our houses, wrought our tools, or ridden away to help in the wars of Minas Tirith. And that we called the life of Men, the way of the world. We cared little for what lay beyond the borders of our land. Songs we have that tell of these things, but we are forgetting them, teaching them only to children, as a careless custom. And now the songs have come down among us out of the strange places, and walk visible under the Sun." "You should be glad," Théoden King," said Gandalf. "For not only the little life of Men is now endangered, but the life also of those thing which you have deemed the matter of legend. You are not without allies, even if you know them not." "Yet also I should be sad," said Théoden. "For however the fortune of war shall go, may it not so end that much that was fair and wonderful shall pass for ever out of Middle-earth?

I think that the more people who are out and visible, the safer it is for everyone. BUT, and this is a big but, you need to make sure that you’re safe first. Physically safe, yes, but also emotionally and psychologically. Whether you come out tomorrow or in five years, or thirty years, I guarantee that the fight will still be going on in some form or another. And I promise that when you join us, we’ll welcome you with open arms.

You want to know what I really learned? I learned that people don’t consider time alone as part of their life. Being alone is just a stretch of isolation they want to escape from. I saw a lot of wine-drinking, a lot of compulsive drug use, a lot of sleeping with the television on. It was less festive than I anticipated. My view had always been that I was my most alive when I was totally alone, because that was the only time I could live without fear of how my actions were being scrutinized and interpreted. What I came to realize is that people need their actions to be scrutinized and interpreted in order to feel like what they’re doing matters. Singular, solitary moments are like television pilots that never get aired. They don’t count. This, I think, explains the fundamental urge to get married and have kids[…]. We’re self-conditioned to require an audience, even if we’re not doing anything valuable or interesting. I’m sure this started in the 1970s. I know it did. I think Americans started raising offspring with this implicit notion that they had to tell their children, “You’re amazing, you can do anything you want, you’re a special person.” [...] But—when you really think about it—that emotional support only applies to the experience of living in public. We don’t have ways to quantify ideas like “amazing” or “successful” or “lovable” without the feedback of an audience. Nobody sits by himself in an empty room and thinks, “I’m amazing.” It’s impossible to imagine how that would work. But being “amazing” is supposed to be what life is about. As a result, the windows of time people spend by themselves become these meaningless experiences that don’t really count. It’s filler.

The Anonymous Creed We believe in one God, and many gods, and the possibility of none, And also that the existence of the almighty is largely irrelevant, Because regardless of who is maker of heaven an death, It is our duty to care for all of creation, both visible and invisible. We believe in one fundamental truth: That all people, regardless of what they worship, who they love, and what they think Have a right to exist, and a right to be heard. We strive to make faith consubstantial with reason and compassion, Through which all good things are made. We believe in the goodness of humankind (with a few notable exceptions), The worth of listening to our friends and understanding our enemies, The power of a single voice in a silent room, And the practicality of cloaks and other assorted historical outerwear. We do not all believe in one holy, catholic, and apostolic church But are nonetheless grateful that it brought us together. We strive to remember that high school will not last forever And look forward to graduation day And the life of that world to come. Amen.

From the earliest days of man there has endured the conviction that there is an order of existence which is entirely strange to him. It does indeed seem that the strict order of the visible world is only a semblance, one providing certain gross materials which become the basis for subtle improvisations of invisible powers. Hence, it may appear to some that a leafless tree is not a tree but a signpost to another realm; that an old house is not a house but a thing possessing a will of its own; that the dead may throw off that heavy blanket of earth to walk in their sleep, and in ours. And these are merely a few of the infinite variations on the themes of the natural order as it is usually conceived. But is there really a strange world? Of course. Are there, then, two worlds? Not at all. There is only our own world and it alone is alien to us, intrinsically so by virtue of its lack of mysteries. If only it actually were deranged by invisible powers, if only it were susceptible to real strangeness, perhaps it would seem more like a home to us, and less like an empty room filled with the echoes of this dreadful improvising. To think that we might have found comfort in a world suited to our nature, only to end up in one so resoundingly strange!

Much protest is naive; it expects quick, visible improvement and gives up when such improvement does not come. Protestors who hold out longer have perhaps understood that success is not the proper goal. If protest depended on success, there would be little protest of any durability or significance. History simply affords too little evidence that anyone's individual protest is of any use. Protest that endures, I think, is moved by a hope far more modest than that of public success: namely, the hope of preserving qualities in one's own heart and spirit that would be destroyed by acquiescence.

We naturally believe we are more capable of reaching the centre of things than of embracing their circumference, and the visible extent of the world is visibly greater than we. But since we in our turn are greater than small things, we think we are more capable of mastering them, and yet it takes no less capacity to reach nothingness than the whole. In either case it takes an infinite capacity, and it seems to me that anyone who had understood the ultimate principles of things might also succeed in knowing infinity. One depends on the other, and one leads to the other. These extremes touch and join by going in opposite directions, and they meet in God and God alone.

unlike, say, the sun, or the rainbow, or earthquakes, the fascinating world of the very small never came to the notice of primitive peoples. if you think about this for a minute, it's not really surprising.. they had no way of even knowing it was there, and so of course they didn't invent any myths to explain it. it wasn't until the microscope was invented in the sixteenth century that people discovered that ponds and lakes, soil and dust, even our body, teem with tiny living creatures, too small to see, yet too complicated and, in their own way, beautiful, or perhaps frightening, depending on how you think about them. the whole world is made of incredibly tiny things, much too small to be visible to the naked eye - and yet none of the myths or so-called holy books that some people, even now, think were given to us by an all knowing god, mentions them at all. in fact, when you look at those myths and stories, you can see that they don't contain any of the knowledge that science has patiently worked out. they don't tell us how big or how old the universe is; they don't tell us how to treat cancer; they don't explain gravity or the internal combustion engine; they don't tell us about germs, or nuclear fusion, or electricity, or anaesthetics. in fact, unsurprisingly, the stories in holy books don't contain any more information about the world than was known to the primitive people who first started telling them. if these 'holly books' really were written, or dictated, or inspired, by all knowing gods, don't you think it's odd that those gods said nothing about any of these important and useful things?

Land and sea. We may think of them as opposites; as complements. But there is a difference in how we think of them; the sea, and the land. If we are walking around in a forest, a meadow or a town, we see our surroundings as being made up of individual elements. There are many different kinds of trees in varying sizes, those buildings, these streets. The meadow, the flowers, the bushes. Our gaze lingers on details, and if we are standing in a forest in the autumn, we become tongue-tied if we try to describe the richness around us. All this exists on land. But the sea. The sea is something completely different. The sea is one. We may note the shifting moods of the sea. What the sea looks like when the wind is blowing, how the sea plays with the light, how it rises and falls. But still it is always the sea we are talking about. We have given different parts of the sea different names for navigation and identification, but if we are standing before the sea, there is only one whole. The Sea. If we are taken so far out in a small boat that no land is visible in any direction, we may catch sight of the sea. It is not a pleasant experience. The sea is a god, an unseeing, unhearing deity that does not even know we exist. We mean less than a grain of sand on an elephant's back, and if the sea wants us, it will take us. That's just the way it is. The sea knows no limits, makes no concessions. It has given us everything and it can take everything away from us. To other gods we send our prayer: Protect us from the sea.

Think of a globe, a revolving globe on a stand. Think of a contour globe, whose mountain ranges cast shadows, whose continents rise in bas-relief above the oceans. But then: think of how it really is. These heights are just suggested; they’re there….when I think of walking across a continent I think of all the neighborhood hills, the tiny grades up which children drag their sleds. It is all so sculptured, three-dimensional, casting a shadow. What if you had an enormous globe that was so huge it showed roads and houses- a geological survey globe, a quarter of a mile to an inch- of the whole world, and the ocean floor! Looking at it, you would know what had to be left out: the free-standing sculptural arrangement of furniture in rooms, the jumble of broken rocks in the creek bed, tools in a box, labyrinthine ocean liners, the shape of snapdragons, walrus. Where is the one thing you care about in earth, the molding of one face? The relief globe couldn’t begin to show trees, between whose overlapping boughs birds raise broods, or the furrows in bark, where whole creatures, creatures easily visible, live our their lives and call it world enough. What do I make of all this texture? What does it mean about the kind of world in which I have been set down? The texture of the world, its filigree and scrollwork, means that there is a possibility for beauty here, a beauty inexhaustible in its complexity, which opens to my knock, which answers in me a call I do not remember calling, and which trains me to the wild and extravagant nature of the spirit I seek.

After she'd crossed the threshold, Tom said urgently, without thinking, "My lady?" Slowly she reappeared, peeking at him from behind the doorjamb. Tom wasn't sure what to say, only that he couldn't let her leave without thinking she was anything less than perfect, exactly as she was. "You're not too plump," he said gruffly. "The more of you there is in the world, the better." As far as compliments went, it wasn't exactly eloquent, or even appropriate. But amusement sparkled in the one blue eye that was visible before Cassandra vanished. Every muscle in his body tensed with the instinct to follow her like a hound on the scent.

I hate being fat. I hate the way people look at me, or don't. I hate being a joke; I hate the disorienting limbo between too visible and invisible; I hate the way that complete strangers waste my life out of supposed concern for my death. I hate knowing that if I did die of a condition that correlates with weight, a certain subset of people would feel their prejudices validated, and some would outright celebrate. I also love being fat. The breadth of my shoulders makes me feel safe. I am unassailable. I intimidate. I am a polar icebreaker. I walk and climb and lift things, I can open your jar, I can absorb blows - literal and metaphorical - meant for other women, smaller woman, breakable women women who need me. My bones feel like iron - heavy, but strong. I used to say that being fat in our culture was like drowning (in hate, in blame, in your own tissue), but lately I think it's more like burning. After three decades in the fire, my iron bones are steel.

Much protest is naïve; it expects quick, visible improvement and despairs and gives up when such improvement does not come. Protesters who hold out longer have perhaps understood that success is not the proper goal. If protest depended on success, there would be little protest of any durability or significance. History simply affords too little evidence that anyone’s individual protest is of any use. Protest that endures, I think, is moved by a hope far more modest than that of public success: namely, the hope of preserving qualities in one’s own heart and spirit that would be destroyed by acquiescence.

The most damaging example of the systems archetype called “drift to low performance” is the process by which modern industrial culture has eroded the goal of morality. The workings of the trap have been classic, and awful to behold. Examples of bad human behavior are held up, magnified by the media, affirmed by the culture, as typical. This is just what you would expect. After all, we’re only human. The far more numerous examples of human goodness are barely noticed. They are “not news.” They are exceptions. Must have been a saint. Can’t expect everyone to behave like that. And so expectations are lowered. The gap between desired behavior and actual behavior narrows. Fewer actions are taken to affirm and instill ideals. The public discourse is full of cynicism. Public leaders are visibly, unrepentantly amoral or immoral and are not held to account. Idealism is ridiculed. Statements of moral belief are suspect. It is much easier to talk about hate in public than to talk about love.

Those who are aware of their condition and experience themselves as "multiple" might refer to themselves as "we" rather than "I." I shall use the term "multiple" at times, in respect for their internal experience. It is important to point out, however, that I recognize that someone who is multiple is actually a single fragmented person rather than many people. On the outside, a multiple is probably not visibly different from anyone else. But that image is only an imitation: people who are multiple cannot think like the rest of us, and we cannot think like them. (In fact, since it is difficult for the multiple to understand how singletons think, some of them might think that is is you who are strange). Just as a singleton cannot become a multiple at will, a multiple cannot become a singleton until and unless the barriers between the parts of the self are removed. Those barriers were put up to enable the child to tolerate, and so survive, unavoidable abuse. p20 [Multiple: a person with dissociative identity disorder (DID) or DDNOS. Singleton: a person without DID or DDNOS, i.e with a single, unified personality]

The conference is geared to people who enjoy meaningful discussions and sometimes "move a conversation to a deeper level, only to find out we are the only ones there." . . . When it's my turn, I talk about how I've never been in a group environment in which I didn't feel obliged to present an unnaturally rah-rah version of myself. . . . Scientists can easily report on the behavior of extroverts, who can often be found laughing, talking, or gesticulating. But "if a person is standing in the corner of a room, you can attribute about fifteen motivations to that person. But you don't really know what's going on inside." . . . So what is the inner behavior of people whose most visible feature is that when you take them to a party they aren't very pleased about it? . . . The highly sensitive tend to be philosophical or spiritual in their orientation, rather than materialistic or hedonistic. They dislike small talk. They often describe themselves as creative or intuitive . . . . They dream vividly, and can often recall their dreams the next day. They love music, nature, art, physical beauty. They feel exceptionally strong emotions--sometimes acute bouts of joy, but also sorrow, melancholy, and fear. Highly sensitive people also process information about their environments--both physical and emotional--unusually deeply. They tend to notice subtleties that others miss--another person's shift in mood, say, or a lightbulb burning a touch too brightly. . . . [Inside fMRI machines], the sensitive people were processing the photos at a more elaborate level than their peers . . . . It may also help explain why they're so bored by small talk. "If you're thinking in more complicated ways," she told me, "then talking about the weather or where you went for the holidays is not quite as interesting as talking about values or morality." The other thing Aron found about sensitive people is that sometimes they're highly empathic. It's as if they have thinner boundaries separating them from other people's emotions and from the tragedies and cruelties of the world. They tend to have unusually strong consciences. They avoid violent movies and TV shows; they're acutely aware of the consequences of a lapse in their own behavior. In social settings they often focus on subjects like personal problems, which others consider "too heavy.

Of course to one so modern as I am, `Enfant de mon siècle,’ merely to look at the world will be always lovely. I tremble with pleasure when I think that on the very day of my leaving prison both the laburnum and the lilac will be blooming in the gardens, and that I shall see the wind stir into restless beauty the swaying gold of the one, and make the other toss the pale purple of its plumes, so that all the air shall be Arabia for me. Linnaeus fell on his knees and wept for joy when he saw for the first time the long heath of some English upland made yellow with the tawny aromatic brooms of the common furze; and I know that for me, to whom flowers are part of desire, there are tears waiting in the petals of some rose. It has always been so with me from my boyhood. There is not a single colour hidden away in the chalice of a flower, or the curve of a shell, to which, by some subtle sympathy with the very soul of things, my nature does not answer. Like Gautier, I have always been one of those ‘pour qui le monde visible existe.

A Note From the Beach Hello. I am the beach. I am created by waves and currents. I am made of eroded rocks. I exist next to the sea. I have been around for millions of years. I was around at the dawn of life itself. And I have to tell you something. I don’t care about your body. I am a beach. I literally don’t give a fuck. I am entirely indifferent to your body mass index. I am not impressed that your abdominal muscles are visible to the naked eye. I am oblivious. You are one of 200,000 generations of human beings. I have seen them all. I will see all the generations that come after you, too. It won’t be as many. I’m sorry. I hear the whispers the sea tells me. (The sea hates you. The poisoners. That’s what it calls you. A bit melodramatic, I know. But that’s the sea for you. All drama.) And I have to tell you something else. Even the other people on the beach don’t care about your body. They don’t. They are staring at the sea, or they are obsessed with their own appearance. And if they are thinking about you, why do you care? Why do you humans worry so much about a stranger’s opinion? Why don’t you do what I do? Let it wash all over you. Allow yourself just to be as you are. Just be. Just beach.

We've inherited many ideas about writing that emerged in the eighteenth century, especially an interest in literature as both an expression and an exploration of the self. This development — part of what distinguishes the "modern" from the "early modern" — has shaped the work of many of our most celebrated authors, whose personal experiences indelibly and visibly mark their writing. It's fair to say that the fiction and poetry of many of the finest writers of the past century or so — and I'm thinking here of Conrad, Proust, Lawrence, Joyce, Woolf, Kafka, Plath, Ellison, Lowell, Sexton, Roth, and Coetzee, to name but a few — have been deeply autobiographical. The link between the life and the work is one of the things we're curious about and look for when we pick up the latest book by a favorite author.

Noticing that, he made a trail of the ring, to see if it had that power; and he found that whenever he turned the collet inside, he was invisible, when he turned it outside, visible. After he found this out he managed to be appointed one of the messengers to the king; when he got there, he seduced the king's wife, and with her set upon the king, and killed him, and seized the empire. Then if there could be two such rings, and if the just man put one on and the unjust the other, no one, as it would be thought, would be so adamantine as to abide in the practice of justice, no one could endure to hold back from another's goods and not to touch, when it was in his power to take what he would even out of the market without fear, and to go into any house and lie with anyone he wished, and to kill or set free from prison those he might wish, and to do anything else in the world like a very god. And in doing so he would do just the same as the other; both would go the same way. Surely one would call this a strong proof that no one is just willingly but only under a strong compulsion, believing that it is not a good to him personally; since wherever each thinks he will be able to do injustice, he does injustice.

Cautious people say, "I'll do nothing until I can be sure." Merchants know better. If you do nothing, you lose. Don't be one of those merchants who won't risk the ocean! This is much more important than losing or making money. This is your connection to God! You must set fire to have light. Trust means you're ready to risk what you currently have. Think of your fear and hope about your livelihood. They make you go to work diligently every day. Now consider what the prophets have done. Abraham wore fire for an anklet. Moses spoke to the sea. David molded iron. Solomon rode the wind. Work in the invisible world at least as hard as you do in the visible. Be companions with the prophets even though no one here will know that you are, not even the helpers of the qutb, the abdals. You can't imagine what profit will come! When one of those generous ones invites you into his fire, go quickly! Don't say, "But will it burn me? Will it hurt?

They maintain he wrote The Art of War. Personally, I believe it was a woman. On the surface, The Art of War is a manual about tactics on the battlefield, but at its deepest level it describes how to win conflicts. Or to be more precise, the art of getting what you want at the lowest possible price. The winner of a war is not necessarily the victor. Many have won the crown, but lost so much of their army that they can only rule on their ostensibly defeated enemies’ terms. With regard to power, women don’t have the vanity men have. They don’t need to make power visible, they only want the power to give them the other things they want. Security. Food. Enjoyment. Revenge. Peace. They are rational, power-seeking planners, who think beyond the battle, beyond the victory celebrations. And because they have an inborn capacity to see weakness in their victims, they know instinctively when and how to strike. And when to stop. You can’t learn that, Spiuni.

He is all my art to me now," said the painter gravely. "I sometimes think, Harry, that there are only two eras of any importance in the world's history. The first is the appearance of a new medium for art, and the second is the appearance of a new personality for art also. What the invention of oil-painting was to the Venetians, the face of Antinous was to late Greek sculpture, and the face of Dorian Gray will some day be to me. It is not merely that I paint from him, draw from him, sketch from him. Of course, I have done all that. But he is much more to me than a model or a sitter. I won't tell you that I am dissatisfied with what I have done of him, or that his beauty is such that art cannot express it. There is nothing that art cannot express, and I know that the work I have done, since I met Dorian Gray, is good work, is the best work of my life. But in some curious way—I wonder will you understand me?—his personality has suggested to me an entirely new manner in art, an entirely new mode of style. I see things differently, I think of them differently. I can now recreate life in a way that was hidden from me before. 'A dream of form in days of thought'—who is it who says that? I forget; but it is what Dorian Gray has been to me. The merely visible presence of this lad—for he seems to me little more than a lad, though he is really over twenty— his merely visible presence—ah! I wonder can you realize all that that means? Unconsciously he defines for me the lines of a fresh school, a school that is to have in it all the passion of the romantic spirit, all the perfection of the spirit that is Greek. The harmony of soul and body— how much that is! We in our madness have separated the two, and have invented a realism that is vulgar, an ideality that is void. Harry! if you only knew what Dorian Gray is to me! You remember that landscape of mine, for which Agnew offered me such a huge price but which I would not part with? It is one of the best things I have ever done. And why is it so? Because, while I was painting it, Dorian Gray sat beside me. Some subtle influence passed from him to me, and for the first time in my life I saw in the plain woodland the wonder I had always looked for and always missed.

WHAT IS TRUTH? Truth is not a thing Or a concept. It is as multidimensional In its meaning As it is in its reflection. It is both invisible And visible. It carries tons of weight, But can be carried. It is understood first through the spirit Before science, And felt in the heart, Before the mind. Truth is not always heard by reason, Because reason sometimes Ignores Truth. Always listen to your conscience. Your conscience is your heart And reason is your mind. Your mind is simply there to reason With your heart. But remember, Truth is in your heart, And only through your heart Can you connect to the light of God. He who is not motivated by his heart Will not see Truth, And he who thinks only with his mind Will be blind to Truth. He who does not think With his conscience, Does not stand by God, For the language of light Can only be decoded by the heart. He who reads and recites words of God Also does not stand by God – If he merely understands Words with his mind But not his heart. Truth is black and white, And the entire spectrum Of colors in-between. It can have many parts, But has a solid foundation. Truth lacks perfection, For it is the reflection of all, Yet its reflection as a whole, Is more beautiful Than the accumulated flaws Of the small. Truth is the only brand Worth breathing And believing. So stand for truth In everything you do, And only then Does your life have Meaning. Poetry by Suzy Kassem

Dalin must have whiffed the anarch in me, a man with no ties to state or society. Still, he was unable to sense an autonomy that puts up with these forces as objective facts but without recognizing them. What he lacked was a grounding in history. Opposition is collaboration; this was something from which Dalin, without realizing it, could not stay free. Basically, he damaged order less than he confirmed it. The emergence of the anarchic nihilist is like a goad that convinces society of its unity. The anarch, in contrast, not only recognizes society a priori as imperfect, he actually acknowledges it with that limitation. He is more or less repulsed by state and society, yet there are times and places in which the invisible harmony shimmers through the visible harmony. This is obviously chiefly in the work of art. In that case, one serves joyfully. But the anarchic nihilist thinks the exact opposite. The Temple of Artemis, to cite an example, would inspire him to commit arson. The anarch, however, would have no qualms about entering the temple in order to meditate and to participate with an offering. This is possible in any temple worthy of the name.

Colored like a sunset tide is a gaze sharply slicing through the reflective glass. A furrowed brow is set much too seriously, as if trying to unfold the pieces of the face that stared back at it. One eyebrow is raised skeptically, always calculating and analyzing its surroundings. I tilt my head trying to see the deeper meaning in my features, trying to imagine the connection between my looks and my character as I stare in the mirror for the required five minutes. From the dark brown hair fastened tightly in a bun, a curl as bright as woven gold comes loose. A flash of unruly hair prominent through the typical browns is like my temper; always there, but not always visible. I begin to grow frustrated with the girl in the mirror, and she cocks her hip as if mocking me. In a moment, her lips curve in a half smile, not quite detectable in sight but rather in feeling, like the sensation of something good just around the corner. A chin was set high in a stubborn fashion, symbolizing either persistence or complete adamancy. Shoulders are held stiff like ancient mountains, proud but slightly arrogant. The image watches with the misty eyes of a daydreamer, glazed over with a sort of trance as if in the middle of a reverie, or a vision. Every once and a while, her true fears surface in those eyes, terror that her life would amount to nothing, that her work would have no impact. Words written are meant to be read, and sometimes I worry that my thoughts and ideas will be lost with time. My dream is to be an author, to be immortalized in print and live forever in the minds of avid readers. I want to access the power in being able to shape the minds of the young and open, and alter the minds of the old and resolute. Imagine the power in living forever, and passing on your ideas through generations. With each new reader, a new layer of meaning is uncovered in writing, meaning that even the author may not have seen. In the mirror, I see a girl that wants to change the world, and change the way people think and reason. Reflection and image mean nothing, for the girl in the mirror is more than a one dimensional picture. She is someone who has followed my footsteps with every lesson learned, and every mistake made. She has been there to help me find a foothold in the world, and to catch me when I fall. As the lights blink out, obscuring her face, I realize that although that image is one that will puzzle me in years to come, she and I aren’t so different after all.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

We are focus-points of consciousness, [...] enormously creative. When we enter the self-constructed hologrammetric arena we call spacetime, we begin at once to generate creativity particles, imajons, in violent continuous pyrotechnic deluge. Imajons have no charge of their own but are strongly polarized through our attitudes and by the force of our choice and desire into clouds of conceptons, a family of very-high-energy particles which may be positive, negative or neutral. [...] Some common positive conceptions are exhilarons, excytons, rhapsodons, jovions. Common negative conceptions include gloomons, tormentons, tribulons, agonons, miserons. "Indefinite numbers of conceptions are created in nonstop eruption, a thundering cascade of creativity pouring from every center of personal consciousness. They mushroom into conception clouds, which can be neutral or strongly charged - buoyant, weightless or leaden, depending on the nature of their dominant particles. "Every nanosecond an indefinite number of conception clouds build to critical mass, then transform in quantum bursts to high-energy probability waves radiating at tachyon speeds through an eternal reservoir of supersaturated alternate events. Depending on their charge and nature, the probability waves crystallize certain of these potential events to match the mental polarity of their creating consciousness into holographic appearance. [...] "The materialized events become that mind's experience, freighted with all the aspects of physical structure necessary to make them real and learningful to the creating consciousness. This autonomic process is the fountain from which springs every object and event in the theater of spacetime. "The persuasion of the imajon hypothesis lies in its capacity for personal verification. The hypothesis predicts that as we focus our conscious intention on the positive and life-affirming, as we fasten our thought on these values, we polarize masses of positive conceptions, realize beneficial probability-waves, bring useful alternate events to us that otherwise would not have appeared to exist. "The reverse is true in the production of negative events, as is the mediocre in-between. Through default or intention, unaware or by design, we not only choose but create the visible outer conditions that are most resonant to our inner state of being [...]

What do you know about me, Isabeau?" He leaned forward, and I forced myself to stay still instead of shying away. He was so close that I could smell the subtle notes of his cologne: musk and wood with a hint of leather. What did he want me to say? That everyone said he was an ogre? Or that they all wanted to sleep with him anyway? "I..." "Go on. You won't hurt my feelings." He was still smiling, slight dimples visible in both cheeks. The sight was destracting, to say the least. "I know that you're the youngest CEO and partner in the company's history, and I know that you earned the spot by working your way up after graduate school instead of using your inheritance as a crutch." "Everyone knows that. What do you know about me? The real stuff. None of this press release bullshit." I looked down at my hands, anything not to have to look up at his face so close to me. "Um. People say... they say that you're scary. And that your assistants don't last long." He laughed, a deep, warm sound that seemed to fill up the office. I glanced up to see him smirking at me. I relaxed my grip on the desk a little. Maybe I wasn't being fired after all. "What else do they say?" Oh, God. He can't possibly want me to tell him everything. Does he? The look on his face confirmed that he did. It was clear by the way he looked at me that I wasn't leaving this office until I gave him exactly what he wanted. "They say. Um... They say that you're very, uh, good looking... and impossible to please." "Oh they do, do they?" He sat back, and tented his fingers beneath his chin. "Well, do you agree with them? Do you think I'm scary, handsome and woefully unsatisfied?" My mouth dropped open, and I quickly closed it with a snap. "Yes. I mean, no! I mean, I don't know..." He stood, then, and leaned in close, towering over me. "You were right the first time." Anxiety coursed through me, but I have to admit, being this close to him, smelling his scent and feeling the heat radiating off his body, it made me wonder what it would be like to be in his arms. To be his. To be owned by him... His face was almost touching mine when he whispered to me. "I am unsatisfied, Isabeau. I want you to be my new assistant. Will you do that for me? Will you be at my beck and call?" My breath left me as his words sunk in. When I finally regained it, I felt like I was trembling from head to toe. His beck and call. "Wh-what about your old assistant?" Mr. Drake leaned back again and took my chin in his hand, forcing my eyes to his. "What about her? I want you." His touch on my skin was electric. Are we still talking about business? "Yes, Mr. Drake." His thumb stroked my cheek for the briefest of moments, and then he released me, breathless, and wondering what I'd just agreed to.

In the early months of World War II, San Francisco's Fill-more district, or the Western Addition, experienced a visible revolution. On the surface it appeared to be totally peaceful and almost a refutation of the term “revolution.” The Yakamoto Sea Food Market quietly became Sammy's Shoe Shine Parlor and Smoke Shop. Yashigira's Hardware metamorphosed into La Salon de Beauté owned by Miss Clorinda Jackson. The Japanese shops which sold products to Nisei customers were taken over by enterprising Negro businessmen, and in less than a year became permanent homes away from home for the newly arrived Southern Blacks. Where the odors of tempura, raw fish and cha had dominated, the aroma of chitlings, greens and ham hocks now prevailed. The Asian population dwindled before my eyes. I was unable to tell the Japanese from the Chinese and as yet found no real difference in the national origin of such sounds as Ching and Chan or Moto and Kano. As the Japanese disappeared, soundlessly and without protest, the Negroes entered with their loud jukeboxes, their just-released animosities and the relief of escape from Southern bonds. The Japanese area became San Francisco's Harlem in a matter of months. A person unaware of all the factors that make up oppression might have expected sympathy or even support from the Negro newcomers for the dislodged Japanese. Especially in view of the fact that they (the Blacks) had themselves undergone concentration-camp living for centuries in slavery's plantations and later in sharecroppers' cabins. But the sensations of common relationship were missing. The Black newcomer had been recruited on the desiccated farm lands of Georgia and Mississippi by war-plant labor scouts. The chance to live in two-or three-story apartment buildings (which became instant slums), and to earn two-and even three-figured weekly checks, was blinding. For the first time he could think of himself as a Boss, a Spender. He was able to pay other people to work for him, i.e. the dry cleaners, taxi drivers, waitresses, etc. The shipyards and ammunition plants brought to booming life by the war let him know that he was needed and even appreciated. A completely alien yet very pleasant position for him to experience. Who could expect this man to share his new and dizzying importance with concern for a race that he had never known to exist? Another reason for his indifference to the Japanese removal was more subtle but was more profoundly felt. The Japanese were not whitefolks. Their eyes, language and customs belied the white skin and proved to their dark successors that since they didn't have to be feared, neither did they have to be considered. All this was decided unconsciously.

My years of struggling against inequality, abusive power, poverty, oppression, and injustice had finally revealed something to me about myself. Being close to suffering, death, executions, and cruel punishments didn't just illuminate the brokenness of others; in a moment of anguish and heartbreak, it also exposed my own brokenness. You can't effectively fight abusive power, poverty, inequality, illness, oppression, or injustice and not be broken by it. We are all broken by something. We have all hurt someone and have been hurt. We all share the condition of brokenness even if our brokenness is not equivalent. The ways in which I have been hurt - and have hurt others - are different from the ways Jimmy Dill suffered and caused suffering. But our shared brokenness connected us. Thomas Merton said: We are bodies of broken bones. I guess I'd always known but never fully considered that being broken is what makes us human. We all have our reasons. Sometimes we're fractured by the choices we make; sometimes we're shattered by things we would never have chosen. But our brokenness is also the source of our common humanity, the basis for our shared search for comfort, meaning, and healing. Our shared vulnerability and imperfection nurtures and sustains our capacity for compassion. We have a choice. We can embrace our humanness, which means embracing our broken natures and the compassion that remains our best hope for healing. Or we can deny our brokenness, forswear compassion, and, as a result, deny our own humanity. I thought of the guards strapping Jimmy Dill to the gurney that very hour. I thought of the people who would cheer his death and see it as some kind of victory. I realized they were broken people, too, even if they would never admit it. So many of us have become afraid and angry. We've become so fearful and vengeful that we've thrown away children, discarded the disabled, and sanctioned the imprisonment of the sick and the weak - not because they are a threat to public safety or beyond rehabilitation but because we think it makes us seem tough, less broken. I thought of the victims of violent crime and the survivors of murdered loved ones, and how we've pressured them to recycle their pain and anguish and give it back to the offenders we prosecute. I thought of the many ways we've legalized vengeful and cruel punishments, how we've allowed our victimization to justify the victimization of others. We've submitted to the harsh instinct to crush those among us whose brokenness is most visible. But simply punishing the broken - walking away from them or hiding them from sight - only ensures that they remain broken and we do, too. There is no wholeness outside of our reciprocal humanity. I frequently had difficult conversations with clients who were struggling and despairing over their situations - over the things they'd done, or had been done to them, that had led them to painful moments. Whenever things got really bad, and they were questioning the value of their lives, I would remind them that each of us is more than the worst thing we've ever done. I told them that if someone tells a lie, that person is not just a liar. If you take something that doesn't belong to you, you are not just a thief. Even if you kill someone, you're not just a killer. I told myself that evening what I had been telling my clients for years. I am more than broken. In fact, there is a strength, a power even, in understanding brokenness, because embracing our brokenness creates a need and desire for mercy, and perhaps a corresponding need to show mercy. When you experience mercy, you learn things that are hard to learn otherwise. You see things that you can't otherwise see; you hear things you can't otherwise hear. You begin to recognize the humanity that resides in each of us.

We began before words, and we will end beyond them. It sometimes seems to me that our days are poisoned with too many words. Words said and not meant. Words said ‘and’ meant. Words divorced from feeling. Wounding words. Words that conceal. Words that reduce. Dead words. If only words were a kind of fluid that collects in the ears, if only they turned into the visible chemical equivalent of their true value, an acid, or something curative – then we might be more careful. Words do collect in us anyway. They collect in the blood, in the soul, and either transform or poison people’s lives. Bitter or thoughtless words poured into the ears of the young have blighted many lives in advance. We all know people whose unhappy lives twist on a set of words uttered to them on a certain unforgotten day at school, in childhood, or at university. We seem to think that words aren’t things. A bump on the head may pass away, but a cutting remark grows with the mind. But then it is possible that we know all too well the awesome power of words – which is why we use them with such deadly and accurate cruelty. We are all wounded inside one way or other. We all carry unhappiness within us for some reason or other. Which is why we need a little gentleness and healing from one another. Healing in words, and healing beyond words. Like gestures. Warm gestures. Like friendship, which will always be a mystery. Like a smile, which someone described as the shortest distance between two people. Yes, the highest things are beyond words. That is probably why all art aspires to the condition of wordlessness. When literature works on you, it does so in silence, in your dreams, in your wordless moments. Good words enter you and become moods, become the quiet fabric of your being. Like music, like painting, literature too wants to transcend its primary condition and become something higher. Art wants to move into silence, into the emotional and spiritual conditions of the world. Statues become melodies, melodies become yearnings, yearnings become actions. When things fall into words they usually descend. Words have an earthly gravity. But the best things in us are those that escape the gravity of our deaths. Art wants to pass into life, to lift it; art wants to enchant, to transform, to make life more meaningful or bearable in its own small and mysterious way. The greatest art was probably born from a profound and terrible silence – a silence out of which the greatest enigmas of our life cry: Why are we here? What is the point of it all? How can we know peace and live in joy? Why be born in order to die? Why this difficult one-way journey between the two mysteries? Out of the wonder and agony of being come these cries and questions and the endless stream of words with which to order human life and quieten the human heart in the midst of our living and our distress. The ages have been inundated with vast oceans of words. We have been virtually drowned in them. Words pour at us from every angle and corner. They have not brought understanding, or peace, or healing, or a sense of self-mastery, nor has the ocean of words given us the feeling that, at least in terms of tranquility, the human spirit is getting better. At best our cry for meaning, for serenity, is answered by a greater silence, the silence that makes us seek higher reconciliation. I think we need more of the wordless in our lives. We need more stillness, more of a sense of wonder, a feeling for the mystery of life. We need more love, more silence, more deep listening, more deep giving.

Tell me the story," said Fenchurch firmly. "You arrived at the station." "I was about twenty minutes early. I'd got the time of the train wrong." "Get on with it." Fenchurch laughed. "So I bought a newspaper, to do the crossword, and went to the buffet to get a cup of coffee." "You do the crossword?" "Yes." "Which one?" "The Guardian usually." "I think it tries to be too cute. I prefer The Times. Did you solve it?" "What?" "The crossword in the Guardian." "I haven't had a chance to look at it yet," said Arthur, "I'm still trying to buy the coffee." "All right then. Buy the coffee." "I'm buying it. I am also," said Arthur, "buying some biscuits." "What sort?" "Rich Tea." "Good Choice." "I like them. Laden with all these new possessions, I go and sit at a table. And don't ask me what the table was like because this was some time ago and I can't remember. It was probably round." "All right." "So let me give you the layout. Me sitting at the table. On my left, the newspaper. On my right, the cup of coffee. In the middle of the table, the packet of biscuits." "I see it perfectly." "What you don't see," said Arthur, "because I haven't mentioned him yet, is the guy sitting at the table already. He is sitting there opposite me." "What's he look like?" "Perfectly ordinary. Briefcase. Business suit. He didn't look," said Arthur, "as if he was about to do anything weird." "Ah. I know the type. What did he do?" "He did this. He leaned across the table, picked up the packet of biscuits, tore it open, took one out, and..." "What?" "Ate it." "What?" "He ate it." Fenchurch looked at him in astonishment. "What on earth did you do?" "Well, in the circumstances I did what any red-blooded Englishman would do. I was compelled," said Arthur, "to ignore it." "What? Why?" "Well, it's not the sort of thing you're trained for is it? I searched my soul, and discovered that there was nothing anywhere in my upbringing, experience or even primal instincts to tell me how to react to someone who has quite simply, calmly, sitting right there in front of me, stolen one of my biscuits." "Well, you could..." Fenchurch thought about it. "I must say I'm not sure what I would have done either. So what happened?" "I stared furiously at the crossword," said Arthur. "Couldn't do a single clue, took a sip of coffee, it was too hot to drink, so there was nothing for it. I braced myself. I took a biscuit, trying very hard not to notice," he added, "that the packet was already mysteriously open..." "But you're fighting back, taking a tough line." "After my fashion, yes. I ate a biscuit. I ate it very deliberately and visibly, so that he would have no doubt as to what it was I was doing. When I eat a biscuit," Arthur said, "it stays eaten." "So what did he do?" "Took another one. Honestly," insisted Arthur, "this is exactly what happened. He took another biscuit, he ate it. Clear as daylight. Certain as we are sitting on the ground." Fenchurch stirred uncomfortably. "And the problem was," said Arthur, "that having not said anything the first time, it was somehow even more difficult to broach the subject a second time around. What do you say? "Excuse me...I couldn't help noticing, er..." Doesn't work. No, I ignored it with, if anything, even more vigor than previously." "My man..." "Stared at the crossword, again, still couldn't budge a bit of it, so showing some of the spirit that Henry V did on St. Crispin's Day..." "What?" "I went into the breach again. I took," said Arthur, "another biscuit. And for an instant our eyes met." "Like this?" "Yes, well, no, not quite like that. But they met. Just for an instant. And we both looked away. But I am here to tell you," said Arthur, "that there was a little electricity in the air. There was a little tension building up over the table. At about this time." "I can imagine.

I resolved to come right to the point. "Hello," I said as coldly as possible, "we've got to talk." "Yes, Bob," he said quietly, "what's on your mind?" I shut my eyes for a moment, letting the raging frustration well up inside, then stared angrily at the psychiatrist. "Look, I've been religious about this recovery business. I go to AA meetings daily and to your sessions twice a week. I know it's good that I've stopped drinking. But every other aspect of my life feels the same as it did before. No, it's worse. I hate my life. I hate myself." Suddenly I felt a slight warmth in my face, blinked my eyes a bit, and then stared at him. "Bob, I'm afraid our time's up," Smith said in a matter-of-fact style. "Time's up?" I exclaimed. "I just got here." "No." He shook his head, glancing at his clock. "It's been fifty minutes. You don't remember anything?" "I remember everything. I was just telling you that these sessions don't seem to be working for me." Smith paused to choose his words very carefully. "Do you know a very angry boy named 'Tommy'?" "No," I said in bewilderment, "except for my cousin Tommy whom I haven't seen in twenty years..." "No." He stopped me short. "This Tommy's not your cousin. I spent this last fifty minutes talking with another Tommy. He's full of anger. And he's inside of you." "You're kidding?" "No, I'm not. Look. I want to take a little time to think over what happened today. And don't worry about this. I'll set up an emergency session with you tomorrow. We'll deal with it then." Robert This is Robert speaking. Today I'm the only personality who is strongly visible inside and outside. My own term for such an MPD role is dominant personality. Fifteen years ago, I rarely appeared on the outside, though I had considerable influence on the inside; back then, I was what one might call a "recessive personality." My passage from "recessive" to "dominant" is a key part of our story; be patient, you'll learn lots more about me later on. Indeed, since you will meet all eleven personalities who once roamed about, it gets a bit complex in the first half of this book; but don't worry, you don't have to remember them all, and it gets sorted out in the last half of the book. You may be wondering -- if not "Robert," who, then, was the dominant MPD personality back in the 1980s and earlier? His name was "Bob," and his dominance amounted to a long reign, from the early 1960s to the early 1990s. Since "Robert B. Oxnam" was born in 1942, you can see that "Bob" was in command from early to middle adulthood. Although he was the dominant MPD personality for thirty years, Bob did not have a clue that he was afflicted by multiple personality disorder until 1990, the very last year of his dominance. That was the fateful moment when Bob first heard that he had an "angry boy named Tommy" inside of him. How, you might ask, can someone have MPD for half a lifetime without knowing it? And even if he didn't know it, didn't others around him spot it? To outsiders, this is one of the most perplexing aspects of MPD. Multiple personality is an extreme disorder, and yet it can go undetected for decades, by the patient, by family and close friends, even by trained therapists. Part of the explanation is the very nature of the disorder itself: MPD thrives on secrecy because the dissociative individual is repressing a terrible inner secret. The MPD individual becomes so skilled in hiding from himself that he becomes a specialist, often unknowingly, in hiding from others. Part of the explanation is rooted in outside observers: MPD often manifests itself in other behaviors, frequently addiction and emotional outbursts, which are wrongly seen as the "real problem." The fact of the matter is that Bob did not see himself as the dominant personality inside Robert B. Oxnam. Instead, he saw himself as a whole person. In his mind, Bob was merely a nickname for Bob Oxnam, Robert Oxnam, Dr. Robert B. Oxnam, PhD.