Vision Quest Quotes

When the two people who thus discover that they are on the same secret road are of different sexes, the friendship which arises between them will very easily pass – may pass in the first half hour – into erotic love. Indeed, unless they are physically repulsive to each other or unless one or both already loves elsewhere, it is almost certain to do so sooner or later. And conversely, erotic love may lead to Friendship between the lovers. But this, so far from obliterating the distinction between the two loves, puts it in a clearer light. If one who was first, in the deep and full sense, your Friend, is then gradually or suddenly revealed as also your lover you will certainly not want to share the Beloved’s erotic love with any third. But you will have no jealousy at all about sharing the Friendship. Nothing so enriches an erotic love as the discovery that the Beloved can deeply, truly and spontaneously enter into Friendship with the Friends you already had; to feel that not only are we two united by erotic love but we three or four or five are all travelers on the same quest, have all a common vision.

I have been finding treasures in places I did not want to search. I have been hearing wisdom from tongues I did not want to listen. I have been finding beauty where I did not want to look. And I have learned so much from journeys I did not want to take. Forgive me, O Gracious One; for I have been closing my ears and eyes for too long. I have learned that miracles are only called miracles because they are often witnessed by only those who can can see through all of life's illusions. I am ready to see what really exists on other side, what exists behind the blinds, and taste all the ugly fruit instead of all that looks right, plump and ripe.

It is a commonplace of all religious thought, even the most primitive, that the man seeking visions and insight must go apart from his fellows and love for a time in the wilderness.

You say tomato and I say shamanistic vision quest that uses an ordeal to lead us inward on a journey of spiritual discovery and eventual synthesis and peace.

The manager turned up his palms. "I don't have those answers, Samirah, but Huginn and Muninn will brief you privately. Go with them to the high places of Valhalla. Let them show you thoughts and memories." To me, that sounded like some trippy vision quest with Darth Vader appearing in a foggy cave.

The Old Ones say you can feel your spirit during a Vision Quest.

A sociopath is often described as someone with little or no conscience. I’ll leave it to the psychologists to decide whether Holmes fits the clinical profile, but there’s no question that her moral compass was badly askew. I’m fairly certain she didn’t initially set out to defraud investors and put patients in harm’s way when she dropped out of Stanford fifteen years ago. By all accounts, she had a vision that she genuinely believed in and threw herself into realizing. But in her all-consuming quest to be the second coming of Steve Jobs amid the gold rush of the “unicorn” boom, there came a point when she stopped listening to sound advice and began to cut corners. Her ambition was voracious and it brooked no interference. If there was collateral damage on her way to riches and fame, so be it.

Remarkable visions and genuine insights are always met with resistance. And when you start to make progress, your efforts are met with even more resistance. Products, services, career paths - whatever it is, the forces for mediocrity will align to stop you, forgiving no errors and never backing down until it's over. If it were any other way, it would be easy. And if it were any other way, everyone would do it and your work would ultimately be devalued. The yin and yang are clear: without people pushing against your quest to do something worth talking about, it's unlikely to be worth the journey. Persist.

Can we wake him out of it?” – Sundown “Well, you know, cowboy, that’s a really good idea. Damn shame I didn’t think of it, huh?” – Ren “Cut the sarcasm. And you’re sure it’s not a vision quest?” – Sundown “For the sake of our long-term friendship, I’m not even going to dignify that with the response it deserves.” – Ren

Where I'm is one of those stair climbing machines the agent has installed. You climb and climb forever and never get off the ground. You're trapped in your hotel room. It's the mystical sweat love lodge experience of our time, the only sort of Indian vision quest we can schedule into our daily planner. Our StairMaster to Heaven.

Drugs have a long history of use in magic in various cultures, and usually in the context of either ecstatic communal rituals or in personal vision quests. However compared to people in simple pastoral tribal situations most people in developed countries now live in a perpetual state of mental hyperactivity with overactive imaginations anyway, so throwing drugs in on top of this usually just leads to confusion and a further loss of focus. Plus as the real Shamans say, if you really do succeed in opening a door with a drug it will thereafter open at will and most such substances give all they will ever give on the first attempt.

Planetary exploration satisfies our inclination for great enterprises and wanderings and quests that has been with us since our days as hunters and gatherers on the East African savannahs a million years ago. By chance—it is possible, I say, to imagine many skeins of historical causality in which this would not have transpired—in our age we are able to begin again. Exploring other worlds employs precisely the same qualities of daring, planning, cooperative enterprise, and valor that mark the finest in military tradition. Never mind the night launch of an Apollo spacecraft bound for another world. That makes the conclusion foregone. Witness mere F-14s taking off from adjacent flight decks, gracefully canting left and right, afterburners flaming, and there’s something that sweeps you away—or at least it does me. And no amount of knowledge of the potential abuses of carrier task forces can affect the depth of that feeling. It simply speaks to another part of me. It doesn’t want recriminations or politics. It just wants to fly.

How could he explain? If he told her that after the vision, all the knights had gone in quest of the Grail, would she understand?

[E]ducation is a thing you get past and forget about as quickly as possible. This is particularly true of elementary and secondary education, of course…. I began to remember what it had been like: the tremendous excitement of the first couple of years, when kids imagine that great secrets are going to be unfolding before them, then the disappointment that gradually sets in when you begin to realize the truth: There’s plenty of learning to do, but it’s not the learning you wanted. It’s learning to keep your mouth shut, learning how to avoid attracting the teacher’s attention when you don’t want it, learning not to ask questions, learning how to pretend to understand, learning how to tell teachers what they want to hear, learning to keep your own ideas and opinions to yourself, learning how to look as if you’re paying attention, learning how to endure the endless boredom.

Personal essay writing is analogous to undertaking a vision quest, a potential turning point in life taken to discover intimate personal truths, form complex abstract thoughts, and ascertain the intended spiritual direction of a person’s life.

Time passes regardless of how we use it; we grow old whether we act or procrastinate. A person who is unwilling to work to accomplishing worthy goals and who does not dream of performing great feats will always be mediocre. A courageous soul works conscientiously to accomplish personal goals that benefit other people. I aspire to find the audacity to create a self that I am not ashamed of being and live a humble and worthy life. The seer never wants for anything but an opportunity to learn and rejoice in life. Every day is a proper day to begin or continue a vision quest to attain insight.

EDMUND *Then with alcoholic talkativeness You've just told me some high spots in your memories. Want to hear mine? They're all connected with the sea. Here's one. When I was on the Squarehead square rigger, bound for Buenos Aires. Full moon in the Trades. The old hooker driving fourteen knots. I lay on the bowsprit, facing astern, with the water foaming into spume under me, the masts with every sail white in the moonlight, towering high above me. I became drunk with the beauty and signing rhythm of it, and for a moment I lost myself -- actually lost my life. I was set free! I dissolved in the sea, became white sails and flying spray, became beauty and rhythm, became moonlight and the ship and the high dim-starred sky! I belonged, without past or future, within peace and unity and a wild joy, within something greater than my own life, or the life of Man, to Life itself! To God, if you want to put it that way. Then another time, on the American Line, when I was lookout on the crow's nest in the dawn watch. A calm sea, that time. Only a lazy ground swell and a slow drowsy roll of the ship. The passengers asleep and none of the crew in sight. No sound of man. Black smoke pouring from the funnels behind and beneath me. Dreaming, not keeping looking, feeling alone, and above, and apart, watching the dawn creep like a painted dream over the sky and sea which slept together. Then the moment of ecstatic freedom came. the peace, the end of the quest, the last harbor, the joy of belonging to a fulfillment beyond men's lousy, pitiful, greedy fears and hopes and dreams! And several other times in my life, when I was swimming far out, or lying alone on a beach, I have had the same experience. Became the sun, the hot sand, green seaweed anchored to a rock, swaying in the tide. Like a saint's vision of beatitude. Like a veil of things as they seem drawn back by an unseen hand. For a second you see -- and seeing the secret, are the secret. For a second there is meaning! Then the hand lets the veil fall and you are alone, lost in the fog again, and you stumble on toward nowhere, for no good reason! *He grins wryly. It was a great mistake, my being born a man, I would have been much more successful as a sea gull or a fish. As it is, I will always be a stranger who never feels at home, who does not really want and is not really wanted, who can never belong, who must always be a a little in love with death! TYRONE *Stares at him -- impressed. Yes, there's the makings of a poet in you all right. *Then protesting uneasily. But that's morbid craziness about not being wanted and loving death. EDMUND *Sardonically The *makings of a poet. No, I'm afraid I'm like the guy who is always panhandling for a smoke. He hasn't even got the makings. He's got only the habit. I couldn't touch what I tried to tell you just now. I just stammered. That's the best I'll ever do, I mean, if I live. Well, it will be faithful realism, at least. Stammering is the native eloquence of us fog people.

Animists are not so much people with a religion as people with a fundamentally religious way of looking at things.

When we are unsure about what we believe, we truly stand naked before God, stripped of those dogmas that we wear like denominational clothing to give us a sense of security.

I find that the longer I live, the more I worry about people and the less I worry about rules.

My death is the life of another, and I will stand again in the windswept grasses and look through the eyes of the fox and take the air with the eagle and run in the track of the deer.

Fiction---good fiction, anyway---is dream made flesh, given purpose and drive, and set on a quest to show us the best in us and to give us the power and the tools to dream beyond reality's 'merely good enough' to a vision of what is truly great... ...and then to give us the stories of men and women of character who in turn inspire those of us who dare to reach for the truly great within ourselves. THAT is why you write fiction.

The key to the seeker’s quest is not in finding just the right piece of holy real estate on which to stand, but rather in so preparing his or her awareness that any space he or she occupies can become thin through faith.

during his four-day vision quest, the Indian built a sweat lodge of willow and hides, fasted, cleansed himself with sage and cedar, and endured the heat of the fire until his spirit was released to soar over a field of snakes. His ordeal ended when a vision of his mother appeared and told him to go back home because he had forgotten his pipe.

The vastness of life around us helps eliminate self-centeredness. We are not doing the Vision Quest to make ourselves feel important or to be interesting to our friends but to realize the vastness of the universe and our oneness with it.

vision, making his father’s face seem to fade from sight. The heavy weight of his father’s head grew lighter. Tom tried

Your true self must shine through to attract the person who mirrors the highest vision of you.

For someone bent on achievement, education is a thing you get past and forget about as quickly as possible.

In Ishmael I articulated a living mythology that is so integral to our culture that it’s never examined or even noticed by anyone. It’s like the sound of blood rushing through your veins—you hear it so constantly that you don’t hear it at all.

So live your life that the fear of death can never enter your heart. Trouble no one about their religion; respect others in their view, and demand that they respect yours. Love your life, perfect your life, beautify all things in your life. Seek to make your life long and its purpose in the service of your people. Prepare a noble death song for the day when you go over the great divide Show respect to all people and when it comes your time to die, be not like those whose hearts are filled with fear of death, so that when their time comes they weep and pray for a little more time to live their lives over again in a different way. Sing your death song and die like a hero going home.

The current controversy over God’s sex doesn’t strike anyone as being the least bit primitive. If God is going to be like us, then there must be sexual equipment of one kind or the other, even though it presumably doesn’t get much use.

A battered wife will invest all her feelings of self-worth in her battering husband. She has totally accepted her husband’s valuation of her, and this is why she stays: She hopes to redeem herself in her husband’s eyes—and therefore in her own.

A school of esotericism usually arises in connection with some special realization of the Truth, which it sometimes stresses beyond its due proportion to life as a whole, but there will never be found any teaching which has the power to hold together a body of earnest seekers which has not a spark of the divine fire at its heart; therefore respect should be given to all how seek in sincerity, however far from the goal they may appear to be, and all who are engaged in the great Quest should rather try to see the vision which a brother has glimpsed than the special errors to which he has fallen victim.

To each is given its moment in the blaze, its spark to be surrendered to another when it is sent, so that the blaze may go on.

That cat is going to be in a lot of trouble once she gets back to her own territory,” Molewhisker grumbled.

Thus (through the eyes of my young acolyte, Who sees for me, that I may see for others) I read the signs of failure in my quest.

Bob.

If we forget that the newspapers are footnotes to Scripture and not the other way around, we will finally be afraid to get out of bed in the morning. Too many of us spend far too much time with the editorial page and not nearly enough with the prophetic vision. We get our interpretation of politics and economics and morals from journalists when we should be getting only information; the meaning of the world is most accurately given to us by God’s Word.

I prefer to think about problems the way engineers do. If a valve doesn’t work, they don’t say, “Well, we must have valves, so let’s try two valves.” If a valve doesn’t work, they say, “Well, what would work?” Their rule is, if it doesn’t work, don’t do it more, do something else.

It’s good because the American Industrial answer is, ‘See which job pays the most as it destroys your ideals, self-esteem, body, and brain the slowest, shut your piehole, man your earth-murdering machine, and get to it, O disposable termite of industry!’ Such a fate is instructively horrible, because it shows us why vision quests are part of every culture but the corporate anti-culture

None of us can discover personal bliss by blindly following the footsteps of other people. We must dare to be originals for we have only one life to live. Living a life that placates other people is fool’s gold.

A lesson in bringing about true changes of mind and heart comes from a Japanese functionary. By day, he crunched numbers that showed his country was approaching imminent energy crisis and helped to craft policy. By night, he weaved a novel in which a bureaucrat-hero helps see the country through to new energy sources. When the crisis came faster than he expected, he actually put the novel away because he did not want to make the burden of his countrymen worse. When the short-term crisis passed, he published his novel. It's phenomenal and well-timed success fueled the vision that inspired difficult change and maintained a sense of urgency.

Don’t wait. Writers are the only artists I know of who expect to get somewhere by waiting. Everyone knows you have to dance to be a dancer, you have to sing to be a singer, you have to act to be an actor, but far too many people seem to believe that you. don’t have to write to be a writer. So, instead of writing, they wait. Isaac Asimov said it beautifully in just six words: “It’s the writing that teaches you.” Writing is what teaches you. Writing is what leads to “inspiration.” Writing is what generates ideas. Nothing else-and nothing less. Don’t meditate, don’t do yoga, don’t do drugs. Just write.

Virchow was the perfect role model for anyone who wanted to change the world, or at least lessen the inequality between the rich and poor. One of Farmer’s favorite Virchow quotes was “The physicians are the natural attorneys of the poor, and the social problems should largely be solved by them.” Virchow viewed the world in a way that made sense to Farmer, his vision a comprehensive one that included pathology—the study of disease—with social medicine, politics, and anthropology. Farmer,

What I said in Ishmael stands: There is no One Right Way to live. What we find among Leaver peoples is that each has a way that works well for them. We may not like one particular way, we may think it atrocious and cruel, but it’s their way, not ours, and the most murderous culture in human history is hardly in a position to set itself up as the moral policeman of the world.

What another would have done as well as you, do not do it. What another would have said as well as you, do not say it, written as well as you, do not write it. Be faithful to that which exists nowhere but in yourself—and thus make yourself indispensable.

Virchow would write, ‘My politics were those of prophylaxis, my opponents preferred those of palliation.’ He had a knack for aphorism. ‘Medicine is a social science, and politics is nothing but medicine on a large scale.’ ‘It is the curse of humanity that it learns to tolerate even the most horrible situations by habituation.’ ‘Medical education does not exist to provide students with a way to make a living, but to ensure the health of the community.’ ‘The physicians are the natural attorneys of the poor, and the social problems should largely be solved by them.’ This last was Farmer’s favorite. Virchow put the world together in a way that made sense to Farmer. ‘Virchow had a comprehensive vision,’ he said. ‘Pathology, social medicine, politics, anthropology. My model.

That was one time,and it was only for three days,as you well know-" But I barely get to finish before she's shaking her head, practically shouting, "It was four days,Daire. Four." "That's only because of the time difference and you know it," I mumble, thinking how sad it is that after weeks of not seeing each other,this is the way she chooses to greet me.But now that she's started,I'm not in much of a hugging mood either. "The point is,it was just once,and there were special circumstances involved sine I was"-enduring a vision quest/full-body dismemberment in a remote cave-"not feeling well...due to my injuries from the accident and all.

Self-questioning is bound to arise at the outset of any worthy quest attempting to gain self-knowledge, and this disconcerting sense of uneasiness will continue to surface akin to a petulant sea serpent until a person undertaking a vision quest either discovers a safe haven or perceptively changes the trajectory of their destructive life.

Because I was afraid she would claw my ears off if I forbade her from going,” Bramblestar responded drily.

Wow!” Sandstorm exclaimed. “What a dreadful thing to do! Bramblestar will certainly throw you out of the Clan.

Only slaves love being powerful. HANS ERICH NOSSACK

Unlike the interpretation of the crucifixion in Christian theologies that believe Jesus had to die as a blood sacrifice of atonement, the Native American Christian view is that he had to live in a new way in order to heal the whole circle of humanity. He had to become the “we” to the farthest limit of that definition. In order to call back every person from exile, he had to go where they are, on the very margins of society, cut off and alone, rejected and abused. He had to feel what homosexual people feel when they are rejected; what people of color feel when they are demeaned; what people with physical challenges feel when they are ignored; what any human being who has ever been abused feels like to the core of their being. The death of Jesus, therefore, was not required by God to stave off divine retribution against a fatally flawed humanity that deserves eternal punishment, but an act of self-sacrifice and love so profound that it brought enough Good Medicine in the world to heal the broken hoop of the nation for every person on earth.11 The fourth vision quest restored the most essential aspect of creation: kinship.

All the major world religions (always excluding animism, of course), are founded on these notions: that man and man alone was the desired object of creation, that man occupies a preeminent place in the order of creation, that man has a value in God’s eyes that is transcendently greater than that of all other creatures, that this world of matter is illusory, transitory, and worthless.

An integral approach is based on one basic idea: no human mind can be 100% wrong. Or, we might say, nobody is smart enough to be wrong all the time. And that means, when it comes to deciding which approaches, methodologies, epistemologies, or ways or knowing are "correct," the answer can only be, "All of them." That is, all of the numerous practices or paradigms of human inquiry — including physics, chemistry, hermeneutics, collaborative inquiry, meditation, neuroscience, vision quest, phenomenology, structuralism, subtle energy research, systems theory, shamanic voyaging, chaos theory, developmental psychology—all of those modes of inquiry have an important piece of the overall puzzle of a total existence that includes, among other many things, health and illness, doctors and patients, sickness and healing.

Poetry or science, what matters is saying it how you see it. Saying precisely what and how you saw, and no more. In science, poetry or describing a journey, accuracy is all you can do. Saying it as you saw.

Sometimes critics decry spirituality as individualism, but they miss the point. Spirituality is personal, yes. To experience God’s spirit, to be lost in wonder, is something profound that we can all know directly and inwardly. That is not a problem. The real problem is that, in the last two centuries, religion has actually allowed itself to become privatized. In the same way that our political and economic concerns contracted from “we” to “me,” so has our sense of God and faith. In many quarters, religion abandoned a prophetic and creative vision for humanity’s common life in favor of an individual quest to get one’s sorry ass to heaven. And, in the process, community became isolated behind the walls of buildings where worship experiences corresponded to members’ tastes and preferences and confirmed their political views.

The Romantic journey was usually a solitary one. Although the Romantic poets were closely connected with one another, and some collaborated in their work, they each had a strong individual vision. Romantic poets could not continue their quests for long or sustain their vision into later life. The power of the imagination and of inspiration did not last. Whereas earlier poets had patrons who financed their writing, the tradition of patronage was not extensive in the Romantic period and poets often lacked financial and other support. Keats, Shelley and Byron all died in solitary exile from England at a young age, their work left incomplete, non-conformists to the end. This coincides with the characteristic Romantic images of the solitary heroic individual, the spiritual outcast 'alone, alone, all, all alone' like Coleridge's Ancient Mariner and John Clare's 'I'; like Shelley's Alastor, Keats's Endymion, or Byron's Manfred, who reached beyond the normal social codes and normal human limits so that 'his aspirations/Have been beyond the dwellers of the earth'. Wordsworth, who lived to be an old man, wrote poems throughout his life in which his poetic vision is stimulated by a single figure or object set against a natural background. Even his projected final masterpiece was entitled The Recluse. The solitary journey of the Romantic poet was taken up by many Victorian and twentieth-century poets, becoming almost an emblem of the individual's search for identity in an ever more confused and confusing world.

Where is the land of Luthany, Where is the tract of Elenore? I am bound therefore. 'Pierce thy heart to find the key; With thee take Only what none else would keep; Learn to dream when thou dost wake; Learn to wake when thou dost sleep. Learn to water joy with tears, Learn from fears to vanquish fears; To hope, for thou dar'st not despair; Exult, for that thou dar'st not grieve; Plough thou the rock until it bear; Know, for thou else couldst not believe; Lose, that the lost thou may'st receive; Die, for none other way canst live. 'When earth and heave lay down their veil, And that apocalypse turns thee pale; When thy seeing blindeth thee To what thy fellow-mortals see; When their sight to thee is sightless; Their living, death; their light, most lightless; Search no more-- Pass the gates of Luthany, Tread the region Elenore!' Where is the land of Luthany? And where the region Elenore? I do faint therefore. 'When to the new eyes of thee All things by immortal power, Near or far, Hiddenly To each other linked are, That thou canst not stir a flower Without troubling of a star; When thy song is shield and mirror To the fair snake curled pain, Where thou dar'st affront her terror That on her thou may'st attain Persean Conquest; seek no more, O seek no more! Pass the gates of Luthany, Tread the region Elenore!

On the morning of May 16, 1950, Alice Kober died at her home in Brooklyn, at the age of forty-three. The letter to Myres is her last known to anyone. Perhaps that is fitting: For all its pulsating rage, it ends with a vision of Paradise.

The act of writing is a contemplative vision quest, a somber expedition of discovery that requires the writer to subordinate their ego in order to travel in soulful solitude towards a desirable personal haven of rejuvenating enlightenment. Writing for personal growth entails unconditionally surrendering oneself to the struggle of tearing their sense of self apart. It demands the solemn willpower to dissect and analyze the fissures of a self-absorbent soul one layer at a time.

Joseph Goebbels had artfully accomplished what all good propagandists must, convincing the world that their version of reality was reasonable and their opponents’ version biased. In doing that, Goebbels had not only created a compelling vision of the new Germany but also undercut the Nazis’ opponents in the West—whether they were American Jews in New York City or members of Parliament in London or anxious Parisians—making all of them seem shrill, hysterical, and misinformed. As thousands of Americans returned home from the games that fall, many of them felt as one quoted in a German propaganda publication did: “As for this man Hitler. . . . Well I believe we should all like to take him back to America with us and have him organize there just as he has done in Germany.

Wordsworth’s best poetry celebrated the alliance of the human mind and the natural world, which acted and reacted upon one another to create vision and meaning.4 Wordsworth was himself a mystic whose experiences of nature were similar to the experience of God.

No matter how cleverly we disguise our anxieties they bear witness to the imperfect nature of the human heart. To be is to become. To become is not to be. We are a work-in-progress, incomplete, imperfect, unrealised, and by virtue of temporal actions, temporary - a verb more than a noun, an inner quest and an outward odyssey framed by metaphors, like Escher's "Print Gallery"; we make the endless journey round the pictures, retracing our steps in forgetfulness, avoiding but mindful of the space where there are no pictures, where there is no gallery, where there is nothing at all. And like flies in a fly bottle, trapped by a failure of vision, we go round and round and round the moebius loop of a print gallery of our own making, a picture inside a picture inside a picture, forever.

In certain ancient civilizations and indigenous cultures there was often a process of initiation that young people would go through before they became adults. In some Native American traditions, for example, the initiate would be put out into the wilderness without any food or any other provisions for survival. He would have to rely on the Universe and his own soul. During the experience, the initiate would fast. He would experience himself confronting the Universe alone. He would be out there for a number of days. This would open up the initiate to a direct experience of something beyond the usual egoic mind and all of its concerns. The initiate would be thrust into an experience that would take him beyond his small, limited self. Such a process existed in our own Tradition going back to the Prophet Muhammad, peace be upon him. What was Muhammad doing in a cave when the first revelations of the Qur‘an began if not going through what Native Americans would call a „Vision Quest“? He received direct revelation and inspiration through this practice. (p. 12)

Nothing so enriches an erotic love as the discovery that the Beloved can deeply, truly, and spontaneously enter into Friendship with the Friends you already had: to feel that not only are we two united by erotic love but we three or four or five are all travellers on the same quest, have all a common vision.

There is no living the life of faith, whether by prophet or person, without some kind of sustaining vision like this. At some deep level we need to be convinced, and in some way or other we need periodic reminders, that no words are mere words. In particular, God’s words are not mere words. They are promises that lead to fulfillments. God performs what he announces. God does what he says.

The Newtonian vision describes a reliable place inhabited by well-behaved and easily identifiable matter. The world view arising from these discoveries is also bolstered by the philosophical implications of Charles Darwin’s theory of evolution, with its suggestion that survival is available only to the genetically rugged individual. These, in their essence, are stories that idealize separateness. From the moment we are born, we are told that for every winner there must be a loser. From that constricted vision we have fashioned our world. The Field tells a radically new scientific story. The latest chapter of that story, written by a group of largely unknown frontier scientific explorers, suggests that at our essence we exist as a unity, a relationship – utterly interdependent, the parts affecting the whole

I feel at peace, content. My questions have been answered. I can accept my alone-life, knowing it's purpose. Interaction, love, is the purpose and the core. Now I see the possibility of a different kind of interaction - and it is something that I can start to learn as soon as I get home, beginning with my little place/house and my plants. How to interact with people this way I do not yet know. [Gift Bearer]

Underneath all that divides us, we share a common humanity. Discovery and the quest for well-being motivate all of us. We continually seek relief from the difficulties of existence, and in so doing, we change the world, hopefully for the better. My vision is that humanity will one day learn to be at peace with itself. I think that can happen only when people have their basic needs met and each is allowed to reach his or her potential.

Leadership means making choices and then rallying the team around those choices. One thing I had learned from my dad’s experience as a senior Indian government official was that few tasks are more difficult than building a lasting institution. The choice of leading through consensus versus fiat is a false one. Any institution-building comes from having a clear vision and culture that works to motivate progress both top-down and bottom-up.

Life’s shrouded crossing seems to jump off with a hunger to take a blood-quickening journey, a desire to search for enchantment over the next hillock. We launch our feral voyage with a primitive pulsation to explore unknown lands and a desire to become acquainted with both village people and sophisticated ancient civilizations. Along the way, we will meet friends and foes. In our lightest moments, we will make love to a beautiful mate under a canopy of stars. In the darkest hours, we will fret about how to evade danger and scheme how best to conquer our enemies. The rainbow of experiences that we endure will undoubtedly bemuse, bruise, batter, and occasionally sully us. These hard on the hide shards of experience will also reveal our polychromatous character. By undertaking vivid encounters in the wilderness, with any luck, we will discover a numinous interior world. With immersion into a myriad of life shaping experiences, an undeterred person will stumble onto a path leading to personal illumination. The passage of liberation that a crusader must inevitably endure leads to a shocking psychological transformation, a spiritual overhaul allowing the seeker to finally overcome infantile images and febrile delusions that would otherwise continue to derail their fervent urge to forge an emergent personality, acquire wisdom, and attain bliss.

Sin holds the physical glories of the here-and-now world in front of you and tells you that they are the only glories worth living for. Sin shrinks your zeal and narrows your vision. Sin makes it hard to see beyond the borders of your own life. Grace enables you to tear down fences of self-focus, self-defensiveness, and self-protection so you can reach out to God and others. In so doing you will not only experience true glory, but you will recapture your true humanity.

Synchronicities had taught me to notice what was coming into my awareness or field of vision and to lean into what life was showing me. I’d experienced a personal relationship with a surprising transcendent presence. And I’d shifted away from the mentality of trying to fix the world to fit my preference and desire, and into a mental framework through which the world appeared loving and guiding. Most important, I sensed that I was in dialogue with that loving, guiding universe

We may well prefer a democratically controlled oligarchy to some other kind. We may well have a choice between Marxist and Islamic and other statements of the vision of the good society. But what our contemporaries find themselves practically incapable of challenging is that the social problem can be solved by determining which aristocrats are morally justified, by virtue of their better ideology, to use the power of society from the top so as to lead the whole system in their direction.8

The koshares are far different from a Western clown in a red nose and big shoes. With the koshares there is a shock value to the spirit embodied by the clown. There is an intentional effort to draw attention through behavior that creates a disorienting presence as unsettling as it is humorous. Koshares appear around adult themes of fertility and sexuality. They exhibit our mixed attitudes toward subjects that can make us both aroused and embarrassed at the same time. They are ambivalence personified; they are also raw energy and life.

The individual Native person, therefore, carries a strong sense of being a child of God in covenant connection to all of the others in the nation. Jesus, as a “Son of the People,” walks behind the Spirit into the Wilderness, not as a single mystic going out for a private audience with God, but as the representative of the whole nation going out to speak to their parent God. It is crucial to remember these many layers of relationship in the Native tradition embodied by Jesus in order to fully appreciate the impact of what God shows him.

One of the most characteristic new developments since the 1970s has been the rise of a type of religiosity that we usually call “fundamentalism” in most of the major world religions, including the three religions of God. A highly political spirituality, it is literal and intolerant in its vision. In the United States, which has always been prone to extremist and apocalyptic enthusiasm, Christian fundamentalism has attached itself to the New Right. Fundamentalists campaign for the abolition of legal abortion and for a hard line on moral and social decency.

Having completed that emotional collapse, I next bounce off a little vision-quest right as the steady drumbeat accelerates into the Fearing Time: desert monuments rising over the mesquite in mysterious history, edges where trails run out, coyote holes playing tricks on my feet, where the trickster loiters and dissipates. I then repeat the depressive cycles a second night under the overpass of a night-time highway, then a third night in the neon passages of the Great Horned Owl – before finally LogoCorp rescues me, putting me back together again Humpty Dumpty-like.

What are you thinking you need to do?” “I’m not thinking anything,” I said. “That’s the problem.” “Are you sure? Thoughts feel different once you get connected with the energy.” I gave him a puzzled look. “The words you have habitually willed through your head in an attempt to logically control events,” he explained, “stop when you give up your control drama. As you fill up with inner energy, other kinds of thoughts enter your mind from a higher part of yourself. These are your intuitions. They feel different. They just appear in the back of your mind, sometimes in a kind of daydream or mini-vision, and they come to direct you, to guide you.” I still didn’t understand. “Tell us what you were thinking about when we left you alone earlier,” Father Carl said. “I’m not sure I remember it all,” I said. “Try.” I tried to concentrate. “I was thinking about Wil, I guess, about whether he was close to finding the Ninth Insight, and about Sebastian’s crusade against the Manuscript.” “What else?” “I was wondering about Marjorie, about what happened to her. But I don’t understand how this helps me know what to do.” “Let me explain,” Father Sanchez said. “When you have acquired enough energy, you are ready to consciously engage evolution, to start it flowing, to produce the coincidences that will lead you forward. You engage your evolution, in a very specific way. First, as I said, you build sufficient energy, then you remember your basic life question—the one your parents gave you—because this question provides the overall context for your evolution. Next you center yourself on your path by discovering the immediate, smaller questions that currently confront you in life. These questions always pertain to your larger question and define where you currently, are in your lifelong quest. “Once you become conscious of the questions active in the moment, you always get some kind of intuitive direction of what to do, of where to go. You get a hunch about the next step. Always. The only time this will not occur is when you have the wrong question in mind. You see, the problem in life isn’t in receiving answers. The problem is in identifying your current questions. Once you get the questions right, the answers always come. “After you get an intuition of what might happen next,” he continued, “then the next step is to become very alert and watchful. Sooner or later coincidences will occur to move you in the direction indicated by the intuition.

Allow your inner artist to develop through the conscientious application of passion, personal resources, and natural inquisitiveness. Devote your life’s work to giving light to your virtuous ideas and accomplishing deeds worthy of entering Elysium Fields. While performing elemental labor to meet the biological necessities that secure survival, remember that devotion to public services, performing acts of kindness, and engagement in artistic creations is what makes us human. Art has a more profound impact upon civilization than all the standing armies in the world. Art expresses our humanity while warring reveals our inhumanity.

General propositions – universal laws governing human thinking and human existence – leave room for many individualistic permutations. How shall I survive the specter of tomorrow, what is my life plan, and how will I come to terms with the finite lives of all humankind? How do I heal seeping internal wounds that lacerations weaken personal resolve? A person whom avoids seeking fame and fortune and engages in contemplative thought will enjoy a heightened state of existence. My survival hinges upon shedding the shackles of modern time’s economic rigors; seeking penance through heartfelt contrition; accepting a vision quest devoid of wanting; rejoicing in my budding curiosity; loving nature; giving breath to living without fear and apprehension; and eliminating any form of want or angst from my cerebral being. Unshackling myself from the burdens of the past – guilt, remorse, anger, and petty resentments – is part of the healing process. The other part of a rehabilitation prescription is declaring free rein to live in the present one moment at a time. After all, humankind is the only member of the animal kingdom that walks this earth with the foreknowledge of its ultimate demise, but why would any person allow information pertaining to our personal fate ruin a perfectly good walk in nature’s woodlands with our fellow creatures?

Chi per propria sventura sappia di non essere all’altezza del mignolo sinistro di Conrad ma voglia con onestà narrare, non ha che da guardare la propria nazione, in diretta o nella memoria. Troverà infiniti spunti per intrecci e vicende di romanzo e nella propria identità nazionale un terreno fertile di immagini, modi di dire e costumi che colano e svelano una visione del mondo. La faccenda è complicata, in quest’epoca. L’appartenenza nazionale è doppia o tripla o quadrupla, quando non arricchita o sostituita da un’appartenenza ideologica (come il comunismo) che con atto volontario l’uomo assume a tribù dello spirito. Molteplici sono le radici di ognuno di noi. (p. 992)

The Quest of the Dragon-gold, the main theme of the actual tale of The Hobbit, is to the general cycle quite peripheral and incidental – connected with it mainly through Dwarf-history, which is nowhere central to these tales, though often important. But in the course of the Quest, the Hobbit becomes possessed by seeming ‘accident’ of a ‘magic ring’, the chief and only immediately obvious power of which is to make its wearer invisible. Though for this tale an accident, unforeseen and having no place in any plan for the quest, it proves an essential to success. On return the Hobbit, enlarged in vision and wisdom, if unchanged in idiom, retains the ring as a personal secret.

Closing the distance between them, he had savored the modest allure of her walk and felt his body respond to the graceful sway of her hips as they approached the pool. He had envisioned her taking off her robe and showing him her slender nakedness, but instead, she had just stood there, as though searching for someone. It skipped through his mind that when he caught up to the girl, he would either apprehend or ravish her. He still wasn't sure which it would be as he stood before her, blocking her escape with a dark, slight smile. As she peered up at him fearfully from the shadowed folds of her hood, he found himself staring into the bluest eyes he had ever seen. He had only encountered that deep, dream-spun shade of cobalt once in his life before, in the stained glass windows of Chartres Cathedral. His awareness of the crowd them dimmed in the ocean-blue depths of her eyes. 'Who are you?' He did not say a word nor ask her permission. With the smooth self-assurance of a man who has access to every woman in the room, he captured her chin in a firm but gentle grip. She jumped when he touched her, panic flashing in her eyes. His hard stare softened slightly in amusement at that, but then his faint smile faded, for her skin was silken beneath his fingertips. With one hand, he lifted her face toward the dim torchlight, while the other softly brushed back her hood. Then Lucien faltered, faced with a beauty the likes of which he had never seen. His very soul grew hushed with reverence as he gazed at her, holding his breath for fear the vision would dissolve, a figment of his overactive brain. With her bright tresses gleaming the flame-gold of dawn and her large, frightened eyes of that shining, ethereal blue, he was so sure for a moment that she was a lost angel that he half expected to see silvery, feathered wings folded demurely beneath her coarse brown robe. She appeared somewhere between the ages of eighteen and twenty-two- a wholesome, nay, a virginal beauty of trembling purity. He instantly 'knew' that she was utterly untouched, impossible as that seemed in this place. Her face was proud and weary. Her satiny skin glowed in the candlelight, pale and fine, but her soft, luscious lips shot off an effervescent champagne-pop of desire that fizzed more sweetly in his veins than anything he'd felt since his adolescence, which had taken place, if he recalled correctly, some time during the Dark Ages. There was intelligence and valor in her delicate face, courage, and a quivering vulnerability that made him ache with anguish for the doom of all innocent things. 'A noble youth, a questing youth,' he thought, and if she had come to slay dragons, she had already pierced him in his black, fiery heart with the lance of her heaven-blue gaze.

There is a growing intolerance of inadequate images of the Absolute. This is a healthy iconoclasm, since the idea of God has been used in the past to disastrous effect. One of the most characteristic new developments since the 1970s has been the rise of a type of religiosity that we usually call “fundamentalism” in most of the major world religions, including the three religions of God. A highly political spirituality, it is literal and intolerant in its vision. In the United States, which has always been prone to extremist and apocalyptic enthusiasm, Christian fundamentalism has attached itself to the New Right. Fundamentalists campaign for the abolition of legal abortion and for a hard line on moral and social decency. Jerry Falwell’s Moral Majority achieved astonishing political power during the Reagan years. Other evangelists such as Maurice Cerullo, taking Jesus’ remarks literally, believe that miracles are an essential hallmark of true faith. God will give the believer anything that he asks for in prayer. In Britain, fundamentalists such as Colin Urquhart have made the same claim. Christian fundamentalists seem to have little regard for the loving compassion of Christ. They are swift to condemn the people they see as the “enemies of God.” Most would consider Jews and Muslims destined for hellfire, and Urquhart has argued that all oriental religions are inspired by the devil.

All about the hills the hosts of Mordor raged. The Captains of the West were foundering in a gathering sea. The sun gleamed red, and under the wings of the Nazgul the shadows of death fell dark upon the earth. Aragorn stood beneath his banner, silent and stern, as one lost in thought of things long past or far away; but his eyes gleamed like stars that shine the brighter as the night deepens. Upon the hill-top stood Gandalf, and he was white and cold and no shadow fell on him. The onslaught of Mordor broke like a wave on the beleaguered hills, voices roaring like a tide amid the wreck and crash of arms. As if to his eyes some sudden vision had been given, Gandalf stirred; and he turned, looking back north where the skies were pale and clear. Then he lifted up his hands and cried in a loud voice ringing above the din: The Eagles are coming! And many voices answered crying: The Eagles are coming! The Eagles are coming! The hosts of Mordor looked up and wondered what this sign might mean. There came Gwaihir the Windlord, and Landroval his brother, greatest of all the Eagles of the North, mightiest of the descendants of old Thorondor, who built his eyries in the inaccessible peaks of the Encircling Mountains when Middle-earth was young. Behind them in long swift lines came all their vassals from the northern mountains, speeding on a gathering wind. Straight down upon the Nazgul they bore, stooping suddenly out of the high airs, and the rush of their wide wings as they passed over was like a gale. But the Nazgul turned and fled, and vanished into Mordor's shadows, hearing a sudden terrible call out of the Dark Tower; and even at that moment all the hosts of Mordor trembled, doubt clutched their hearts, their laughter failed, their hands shook and their limbs were loosed. The Power that drove them on and filled them with hate and fury was wavering, its will was removed from them; and now looking in the eyes of their enemies they saw a deadly light and were afraid. Then all the Captains of the West cried aloud, for their hearts were filled with a new hope in the midst of darkness. Out from the beleaguered hills knights of Gondor, Riders of Rohan, Dunedain of the North, close-serried companies, drove against their wavering foes, piercing the press with the thrust of bitter spears. But Gandalf lifted up his arms and called once more in a clear voice: 'Stand, Men of the West! Stand and wait! This is the hour of doom.' And even as he spoke the earth rocked beneath their feet. Then rising swiftly up, far above the Towers of the Black Gate, high above the mountains, a vast soaring darkness sprang into the sky, flickering with fire. The earth groaned and quaked. The Towers of the Teeth swayed, tottered, and fell down; the mighty rampart crumbled; the Black Gate was hurled in ruin; and from far away, now dim, now growing, now mounting to the clouds, there came a drumming rumble, a roar, a long echoing roll of ruinous noise. 'The realm of Sauron is ended!' said Gandalf. 'The Ring-bearer has fulfilled his Quest.' And as the Captains gazed south to the Land of Mordor, it seemed to them that, black against the pall of cloud, there rose a huge shape of shadow, impenetrable, lightning-crowned, filling all the sky. Enormous it reared above the world, and stretched out towards them a vast threatening hand, terrible but impotent: for even as it leaned over them, a great wind took it, and it was all blown away, and passed; and then a hush fell. The Captains bowed their heads...

Like a koshare, John the Baptist stands out in the crowd. He is memorable by both his costume and his behavior. He stays in the mind of all who see him. His presence breaks the normal pattern. His unsettling actions toward the religious hierarchy is shocking. In this way, John, as a sacred clown, introduces an element of chaos into order. This is precisely the theological task of the koshare. John invites people to participate in a solemn ceremony, baptism, designed to bring them life. At the same time, he reminds them of imminent death and destruction. The ambivalence, the tension makes us want to shudder in fear and sigh in relief. John mixes our emotions in the same way a koshare scrambles reality.

God is the most obvious thing in the world. He is absolutely self-evident - the simplest, clearest and closest reality of life and consciousness. We are only unaware of him because we are too complicated, for our vision is darkened by the complexity of pride. We seek him beyond the horizon with our noses lifted high in the air, and fail to see that he lies at our very feet. We flatter ourselves in premeditating the long, long journey we are going to take in order to find him, the giddy heights of spiritual progress we are going to scale, and all the time are unaware of the truth that "God is nearer to us than we are to ourselves." We are like birds flying in quest of the air, or men with lighted candles searching through the darkness for fire.

George Washington possessed the gift of inspired simplicity, a clarity and purity of vision that never failed him. Whatever petty partisan disputes swirled around him, he kept his eyes fixed on the transcendent goals that motivated his quest. As sensitive to criticism as any other man, he never allowed personal attacks or threats to distract him, following an inner compass that charted the way ahead. For a quarter century, he had stuck to an undeviating path that led straight to the creation of an independent republic, the enactment of the constitution and the formation of the federal government. History records few examples of a leader who so earnestly wanted to do the right thing, not just for himself but for his country. Avoiding moral shortcuts, he consistently upheld such high ethical standards that he seemed larger than any other figure on the political scene. Again and again, the American people had entrusted him with power, secure in the knowledge that he would exercise it fairly and ably and surrender it when his term of office was up. He had shown that the president and commander-in-chief of a republic could possess a grandeur surpassing that of all the crowned heads of Europe. He brought maturity, sobriety, judgement and integrity to a political experiment that could easily have grown giddy with its own vaunted success and he avoided the back biting envy and intrigue that detracted from the achievements of other founders. He had indeed been the indispensable man of the american revolution.

We live in a world convinced that security is the most reliable context for freedom. The bitter irony of this conviction is that the havens of security we create are unable to provide the freedom we seek. The quest for national, economic, or personal security too often generates compulsive patterns of life at the expense of genuine freedom. Christian tradition offers an alternative. In biblical perspective, it is obedience rather than security that forms the proper context for freedom. Thus, the Christian vision of freedom is focused through the lens of a paradox: “Whoever cares for his own safety is lost; but if a man will let himself be lost for my sake, he will find his true self” (Matt. 16:25, NEB). —John S. Mogabgab, “Editor’s Introduction,” Weavings (May/June 1988)

As individuals, we also are apt to use the canon as a cannon. We invoke the stripling warriors of Helaman and the iron rod of Lehi’s vision to ground our own version of unflinching obedience. Or we invoke the lessons of the Liahona to support our more spontaneous and flexible approach to gospel living. In America, some Mormons find Jesus’ ministry to the downtrodden and King Benjamin’s words about withholding judgment but not relief from the beggar to be apt endorsement of their preferred political policies. At the other end of the spectrum, some invoke the war in heaven fought over agency and consider the Mormon ethic of self-reliance to be adequate support for a different political outlook. Or, sometimes individuals even employ the cannon against the canon, citing inconsistencies and imperfections in the record as grounds for nonbelief in the principle of inspiration, one’s faith tradition, or even God.

The common quest or vision which unites Friends does not absorb them in such a way that they remain ignorant or oblivious of one another. On the contrary it is the very medium in which their mutual love and knowledge exist. One knows nobody so well as one’s ‘fellow’. Every step of the common journey tests his metal; and the tests are tests we fully understand because we are undergoing them ourselves. Hence, as he rings true time after time, our reliance, our respect, and our admiration blossom into an Appreciative Love of a singularly robust and well-informed kind. If, at the outset, we had attended more to him and less to the thing our Friendship is ‘about’, we should not have come to know or love him so well. You will not find the warrior, the poet, the philosopher, or the Christian by staring in his eyes as if he were your mistress: better fight beside him, read with him, argue with him, pray with him.

The group is a concept of uncommunicable shared suffering, a concept that ultimately rejects the agency of words. For shared suffering, more than anything else, is the ultimate opponent of verbal expression. Not even the mightiest Weltschmerz in the heart of the solitary writer, billowing upwards to the starry heavens like some great circus tent, can create a community of shared suffering. For though verbal expression may convey pleasure or grief, it cannot convey shared pain; though pleasure may be readily fired by ideas, only bodies, placed under the same circumstances, can experience a common suffering. Only through the group, I realised—through sharing the suffering of the group—could the body reach that height of existence that the individual alone could never attain. And for the body to reach that level at which the divine might be glimpsed, a dissolution of the individuality was necessary. The tragic quality of the group was also necessary—the quality that constantly raised the group out of the abandon and torpor into which it was prone to lapse, leading it on to ever-mounting shared suffering and so to death, which was the ultimate suffering. The group must be open to death, which meant, of course, that it must be a community of warriors… . In the dim light of early morning I was running, one of a group. A cotton towel with the symbol of a red sun on it was tied about my forehead, and I was stripped to the waist in the freezing air. Through the common suffering, the shared cries of encouragement, the shared pace, and the chorus of voices, I felt the slow emergence, like the sweat that gradually beaded my skin, of that “tragic” quality that is the affirmation of identity. It was a flame of the flesh, flickering up faintly beneath the biting breeze—a flame, one might almost say, of nobility. The sense of surrendering one’s body to a cause gave new life to the muscles. We were united in seeking death and glory; it was not merely my personal quest. The pounding of the heart communicated itself to the group; we shared the same swift pulse. Self-awareness by now was as remote as the distant rumour of the town. I belonged to them, they belonged to me; the two formed an unmistakable “us.” To belong—what more intense form of existence could there be? Our small circle of oneness was a means to a vision of that vast, dimly gleaming circle of oneness. And—all the while foreseeing that this imitation of tragedy was, in the same way as my own narrow happiness, condemned to vanish with the wind, to resolve itself into nothing more than muscles that simply existed—I had a vision where something that, if I were alone, would have resolved back into muscles and words, was held fast by the power of the group and led me away to a far land, whence there would be no return. It was, perhaps, the beginning of my placing reliance on others, a reliance that was mutual; and each of us, by committing himself to this immeasurable power, belonged to the whole.

When the two people who thus discover that they are on the same secret road are of different sexes, the friendship which arises between them will very easily pass—may pass in the first half-hour—into erotic love. Indeed, unless they are physically repulsive to each other or unless one or both already loves elsewhere, it is almost certain to do so sooner or later. And conversely, erotic love may lead to Friendship between the lovers. But this, so far from obliterating the distinction between the two loves, puts it in a clearer light. If one who was first, in the deep and full sense, your Friend, is then gradually or suddenly revealed as also your lover you will certainly not want to share the Beloved’s erotic love with any third. But you will have no jealousy at all about sharing the Friendship. Nothing so enriches an erotic love as the discovery that the Beloved can deeply, truly, and spontaneously enter into Friendship with the Friends you already had: to feel that not only are we two united by erotic love but we three or four or five are all travellers on the same quest, have all a common vision.

One of those was Gary Bradski, an expert in machine vision at Intel Labs in Santa Clara. The company was the world’s largest chipmaker and had developed a manufacturing strategy called “copy exact,” a way of developing next-generation manufacturing techniques to make ever-smaller chips. Intel would develop a new technology at a prototype facility and then export that process to wherever it planned to produce the denser chips in volume. It was a system that required discipline, and Bradski was a bit of a “Wild Duck”—a term that IBM originally used to describe employees who refused to fly in formation—compared to typical engineers in Intel’s regimented semiconductor manufacturing culture. A refugee from the high-flying finance world of “quants” on the East Coast, Bradski arrived at Intel in 1996 and was forced to spend a year doing boring grunt work, like developing an image-processing software library for factory automation applications. After paying his dues, he was moved to the chipmaker’s research laboratory and started researching interesting projects. Bradski had grown up in Palo Alto before leaving to study physics and artificial intelligence at Berkeley and Boston University. He returned because he had been bitten by the Silicon Valley entrepreneurial bug.

The poetical term fête galante refers to a new genre of paintings and drawings that blossomed in the early 18th century during the [French] Regency period (1715-1723) and whose central figure was Jean-Antoine Watteau (1684-1721). Inspired by images of bucolic merrymaking in the Flemish tradition, Watteau and his followers created a new form, with a certain timelessness, characterised by greater subtlety and nuance. These depict amorous scenes in settings garlanded with luxuriant vegetation, real or imaginary: idealised dancers, women and shepherds are shown engaged in frivolous pursuits or exchanging confidences. The poetical and fantastical atmospheres that are a mark of his work are accompanied by a quest for elegance and sophistication characteristic of the Rococo movement, which flourished during the Age of Enlightenment, evidenced in his flair for curved lines and light colours. The flexibility of the fête galante theme proved to be an invitation to experimentation and innovation, and the genre was to inspire several generations of artists, occupying a central place in French art throughout the 18th century. Works by other highly creative painters, such as François Boucher (1703-1770) and Jean-Honoré Fragonard (1732-1806), illustrate their very personal visions of the joys of the fête galante as first imagined by Watteau.

E intanto lo senti come attorno a te s'agita e turbina la folla umana in un vortice vitale, lo senti e lo vedi come vive la gente, che sta fuori dal sogno, lo vedi che la vita loro non si volatilizza come un sogno, una visione, che la loro vita si rinnova sempre, è sempre giovane, e non c'è un'ora che sia simile all'altra, laddove è così desolante e fino alla volgarità ossessivamente paurosa la fantasia, schiava dell'ombra, di un'idea, schiava della prima nuvola che all'improvviso vela il sole e stringe nell'angoscia un vero animo pietroburghese, chetanto ha a cuore il proprio sole, - e nell'angoscia altro che fantasia! La senti, finalmente, che nell'incessante tensione si sfianca, si esaurisce quest'inesauribile fantasia, perché, ecco, ti fai forte e cerchi di sopravvivere senza i tuoi vecchi ideali: che si schiantano, vanno in frantumi, in polvere; ma se non c'è un'altra vita, bisogna pur costruirsela con quegli stessi frantumi. E intanto l'anima chiede e vuole altro! Invano il sognatore fruga, come tra la cenere, in mezzo ai propri vecchi sogni, cercando in quella cenere anche una sola favilla su cui poter soffiare e riscaldare con fuoco rinnovellato il proprio cuore intirizzito e risuscitare in esso tutto ciò che un tempo era così dolce e commuoveva il cuore, ciò che faceva ribollire il sangue e strappava lacrime dagli occhi, e che tradiva con tanto scialo!

Many people approach Tolstoy with mixed feelings. They love the artist in him and are intensely bored by the preacher; but at the same time it is rather difficult to separate Tolstoy the preacher from Tolstoy the artist—it is the same deep slow voice, the same robust shoulder pushing up a cloud of visions or a load of ideas. What one would like to do, would be to kick the glorified soapbox from under his sandalled feet and then lock him up in a stone house on a desert island with gallons of ink and reams of paper—far away from the things, ethical and pedagogical, that diverted his attention from observing the way the dark hair curled above Anna's white neck. But the thing cannot be done : Tolstoy is homogeneous, is one, and the struggle which, especially in the later years, went on between the man who gloated over the beauty of black earth, white flesh, blue snow, green fields, purple thunderclouds, and the man who maintained that fiction is sinful and art immoral—this struggle was still confined within the same man. Whether painting or preaching, Tolstoy was striving, in spite of all obstacles, to get at the truth. As the author of Anna Karenin, he used one method of discovering truth; in his sermons, he used another; but somehow, no matter how subtle his art was and no matter how dull some of his other attitudes were, truth which he was ponderously groping for or magically finding just around the corner, was always the same truth — this truth was he and this he was an art. What troubles one, is merely that he did not always recognize his own self when confronted with truth. I like the story of his picking up a book one dreary day in his old age, many years after he had stopped writing novels, and starting to read in the middle, and getting interested and very much pleased, and then looking at the title—and seeing: Anna Karenin by Leo Tolstoy. What obsessed Tolstoy, what obscured his genius, what now distresses the good reader, was that, somehow, the process of seeking the Truth seemed more important to him than the easy, vivid, brilliant discovery of the illusion of truth through the medium of his artistic genius. Old Russian Truth was never a comfortable companion; it had a violent temper and a heavy tread. It was not simply truth, not merely everyday pravda but immortal istina—not truth but the inner light of truth. When Tolstoy did happen to find it in himself, in the splendor of his creative imagination, then, almost unconsciously, he was on the right path. What does his tussle with the ruling Greek-Catholic Church matter, what importance do his ethical opinions have, in the light of this or that imaginative passage in any of his novels? Essential truth, istina, is one of the few words in the Russian language that cannot be rhymed. It has no verbal mate, no verbal associations, it stands alone and aloof, with only a vague suggestion of the root "to stand" in the dark brilliancy of its immemorial rock. Most Russian writers have been tremendously interested in Truth's exact whereabouts and essential properties. To Pushkin it was of marble under a noble sun ; Dostoevski, a much inferior artist, saw it as a thing of blood and tears and hysterical and topical politics and sweat; and Chekhov kept a quizzical eye upon it, while seemingly engrossed in the hazy scenery all around. Tolstoy marched straight at it, head bent and fists clenched, and found the place where the cross had once stood, or found—the image of his own self.

Government is a contrivance of human wisdom to provide for human wants," wrote Edmund Burke in his Reflections on the Revolution in France. In the original and primary sense of lacks or needs, wants tend to structure our vision of government's responsibilities. The quest for security - whether economic, physical, psychological, or military - brings a sense of urgency to politics and is one of the enduring sources of passion in policy controversies. Need is probably the most fundamental political claim. Even toddlers know that need carries more weight than desire or deservingness. They learn early to counter a rejected request by pleading, "I need it." To claim need is to claim that one should be given the resources or help because they are essential. Of course, this raises the question "essential for what?" In conflicts over security, the central issues are what kind of security government should attempt to provide; what kinds of needs it should attempt to meet; and how the burdens of making security a collective responsibility should be distributed. Just as most people are all for equity and efficiency in the abstract, most people believe that society should help individuals and families when they are in dire need. But beneath this consensus is a turbulent and intense conflict over how to distinguish need from mere desire, and how to preserve a work - or - merit based system of economic distribution in the face of distribution according to need. Defining need for purposes of public programs become much an exercise like defining equity and efficiency. People try to portray their needs as being objective, and policymakers seek to portray their program criteria as objective, in order to put programs beyond political dispute. As with equity and efficiency, there are certain recurring strategies of argument that can be used to expand or contract a needs claim. In defense policy, relative need is far more important than absolute. Our sense of national security (and hence our need for weapons) depends entirely on comparison with the countries we perceive as enemies. And here Keynes is probably right: The need for weapons can only be satisfied by feeling superior to "them." Thus, it doesn't matter how many people our warheads can kill or how many cities they can destroy. What matters is what retaliatory capacity we have left after an attack by the other side, or whether our capacity to sustain an offense is greater than their capacity to destroy it. The paradox of nuclear weapons is that the more security we gain in terms of absolute capability (i.e., kill potential), the more insecure we make ourselves with respect to the consequences of nuclear explosions. We gain superiority only by producing weapons we ourselves are terrified to use.