Weary Mind Quotes

To be, or not to be: that is the question: Whether 'tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them? To die: to sleep; No more; and by a sleep to say we end The heart-ache and the thousand natural shocks That flesh is heir to, 'tis a consummation Devoutly to be wish'd. To die, to sleep; To sleep: perchance to dream: ay, there's the rub; For in that sleep of death what dreams may come When we have shuffled off this mortal coil, Must give us pause: there's the respect That makes calamity of so long life; For who would bear the whips and scorns of time, The oppressor's wrong, the proud man's contumely, The pangs of despised love, the law's delay, The insolence of office and the spurns That patient merit of the unworthy takes, When he himself might his quietus make With a bare bodkin? who would fardels bear, To grunt and sweat under a weary life, But that the dread of something after death, The undiscover'd country from whose bourn No traveller returns, puzzles the will And makes us rather bear those ills we have Than fly to others that we know not of? Thus conscience does make cowards of us all; And thus the native hue of resolution Is sicklied o'er with the pale cast of thought, And enterprises of great pith and moment With this regard their currents turn awry, And lose the name of action.--Soft you now! The fair Ophelia! Nymph, in thy orisons Be all my sins remember'd!

There was an awful suspicion in my mind that I'd finally gone over the hump, and the worst thing about it was that I didn't feel tragic at all, but only weary, and sort of comfortably detached.

When eagerness and passion vanish, desire is deserting a weary mind. The power of craving is reaching, then, a twilight zone: The twilight of desire " ( “Crépuscule du désir “ )

Some people look as if they have lost their eagerness and passion. Their aspiration seems to be exhausted and fresh inspiration has abandoned their weary mind. Life has boundlessly given them material welfare, which has fully spoiled them in the end. No energy for longing has been left, as they have reached a twilight zone. The twilight of desire. ( "Twilight of desire" )

Jane, my little darling (so I will call you, for so you are), you don't know what you are talking about; you misjudge me again: it is not because she is mad I hate her. If you were mad, do you think I should hate you?" "I do indeed, sir." "Then you are mistaken, and you know nothing about me, and nothing about the sort of love of which I am capable. Every atom of your flesh is as dear to me as my own: in pain and sickness it would still be dear. Your mind is my treasure, and if it were broken, it would be my treasure still: if you raved, my arms should confine you, and not a strait waistcoat--your grasp, even in fury, would have a charm for me: if you flew at me as wildly as that woman did this morning, I should receive you in an embrace, at least as fond as it would be restrictive. I should not shrink from you with disgust as I did from her: in your quiet moments you should have no watcher and no nurse but me; and I could hang over you with untiring tenderness, though you gave me no smile in return; and never weary of gazing into your eyes, though they had no longer a ray of recognition for me.

When we are “time traveling”, we may trip over problems from the past which distort our memory. If we are weary of dealing with lost causes or lame ducks in our history, we have to make up our mind and give up destructive thinking patterns. At that juncture, time has come to go back to the future. ( “A glimpse of the future" )

He dropped his voice, so low that Tessa wasn’t sure if what he said next was real or part of the dream darkness rising to claim her, though she fought against it. “I’ve never minded it,” he went on. “Being lost, that is. I had always thought one could not be truly lost if one knew one’s own heart. But I fear I may be lost without knowing yours.” He closed his eyes as if he were bone-weary, and she saw how thin his eyelids were, like parchment paper, and how tired he looked. “Wo ai ni, Tessa,” he whispered. “Wo bu xiang shi qu ni.” She knew, without knowing how she knew, what the words meant. I love you. And I don’t want to lose you.

Surely education has no meaning unless it helps you understand the vast experience of life with all its subtleties, with its extraordinary beauty, its sorrows and joys. You may earn degrees, you may have a series of letters after your name and land a good job, but then what? What is the point of it all if in the process your mind becomes dull, weary, stupid?

Our great mistake in education is, as it seems to me, the worship of book-learning–the confusion of instruction and education. We strain the memory instead of cultivating the mind. The children in our elementary schools are wearied by the mechanical act of writing, and the interminable intricacies of spelling; they are oppressed by columns of dates, by lists of kings and places, which convey no definite idea to their minds, and have no near relation to their daily wants and occupations; while in our public schools the same unfortunate results are produced by the weary monotony of Latin and Greek grammar. We ought to follow exactly the opposite course with children–to give them a wholesome variety of mental food, and endeavor to cultivate their tastes, rather than to fill their minds with dry facts. The important thing is not so much that every child should be taught, as that every child should be given the wish to learn. What does it matter if the pupil know a little more or a little less? A boy who leaves school knowing much, but hating his lessons, will soon have forgotten almost all he ever learned; while another who had acquired a thirst for knowledge, even if he had learned little, would soon teach himself more than the first ever knew.

Innocent sleep. Sleep that soothes away all our worries. Sleep that puts each day to rest. Sleep that relieves the weary laborer and heals hurt minds. Sleep, the main course in life's feast, and the most nourishing.

Take a shower. Wash away every trace of yesterday. Of smells. Of weary skin. Get dressed. Make coffee, windows open, the sun shining through. Hold the cup with two hands and notice that you feel the feeling of warmth. 
 You still feel warmth.
Now sit down and get to work. Keep your mind sharp, head on, eyes on the page and if small thoughts of worries fight their ways into your consciousness: threw them off like fires in the night and keep your eyes on the track. Nothing but the task in front of you.  Get off your chair in the middle of the day. Put on your shoes and take a long walk on open streets around people. Notice how they’re all walking, in a hurry, or slowly. Smiling, laughing, or eyes straight forward, hurried to get to wherever they’re going. And notice how you’re just one of them. Not more, not less. Find comfort in the way you’re just one in the crowd. Your worries: no more, no less. Go back home. Take the long way just to not pass the liquor store. Don’t buy the cigarettes. Go straight home. Take off your shoes. Wash your hands. Your face. Notice the silence. Notice your heart. It’s still beating. Still fighting. Now get back to work.
Work with your mind sharp and eyes focused and if any thoughts of worries or hate or sadness creep their ways around, shake them off like a runner in the night for you own your mind, and you need to tame it. Focus. Keep it sharp on track, nothing but the task in front of you. Work until your eyes are tired and head is heavy, and keep working even after that. Then take a shower, wash off the day. Drink a glass of water. Make the room dark. Lie down and close your eyes.
Notice the silence. Notice your heart. Still beating. Still fighting. You made it, after all. You made it, another day. And you can make it one more. 
You’re doing just fine.
You’re doing fine. I’m doing just fine.

When we encounter the unexpected in our lives, we can challenge the battery of our interpretations and loosen our wearying preconceived notions if we keep exploring what we do not know, maintain an open mind, and take a balanced, dispassionate approach to life's vagaries. ("Looking for the unexpected")

Seeing that a Pilot steers the ship in which we sail, who will never allow us to perish even in the midst of shipwrecks, there is no reason why our minds should be overwhelmed with fear and overcome with weariness.

There are two races on earth. Those who need others, who are distracted, occupied and refreshed by others, who are worried, exhausted and unnerved by solitude as by the ascension of a terrible glacier or the crossing of a desert; and those, on the other hand, who are wearied, bored, embarrassed, utterly fatigued by others, while isolation calms them, and the detachment and imaginative activity of their minds bathes them in peace.

When a person is going through a hard time, his mind wants to give up. Satan knows that if he can defeat us in our mind, he can defeat us in our experience. That’s why it is so important that we not lose heart, grow weary and faint.

In a cool solitude of trees Where leaves and birds a music spin, Mind that was weary is at ease, New rhythms in the soul begin. - In a Cool Solitude of Trees

Soon after the completion of his college course, his whole nature was kindled into one intense and passionate effervescence of romantic passion. His hour came,—the hour that comes only once; his star rose in the horizon,—that star that rises so often in vain, to be remembered only as a thing of dreams; and it rose for him in vain. To drop the figure,—he saw and won the love of a high-minded and beautiful woman, in one of the northern states, and they were affianced. He returned south to make arrangements for their marriage, when, most unexpectedly, his letters were returned to him by mail, with a short note from her guardian, stating to him that ere this reached him the lady would be the wife of another. Stung to madness, he vainly hoped, as many another has done, to fling the whole thing from his heart by one desperate effort. Too proud to supplicate or seek explanation, he threw himself at once into a whirl of fashionable society, and in a fortnight from the time of the fatal letter was the accepted lover of the reigning belle of the season; and as soon as arrangements could be made, he became the husband of a fine figure, a pair of bright dark eyes, and a hundred thousand dollars; and, of course, everybody thought him a happy fellow. The married couple were enjoying their honeymoon, and entertaining a brilliant circle of friends in their splendid villa, near Lake Pontchartrain, when, one day, a letter was brought to him in that well-remembered writing. It was handed to him while he was in full tide of gay and successful conversation, in a whole room-full of company. He turned deadly pale when he saw the writing, but still preserved his composure, and finished the playful warfare of badinage which he was at the moment carrying on with a lady opposite; and, a short time after, was missed from the circle. In his room,alone, he opened and read the letter, now worse than idle and useless to be read. It was from her, giving a long account of a persecution to which she had been exposed by her guardian's family, to lead her to unite herself with their son: and she related how, for a long time, his letters had ceased to arrive; how she had written time and again, till she became weary and doubtful; how her health had failed under her anxieties, and how, at last, she had discovered the whole fraud which had been practised on them both. The letter ended with expressions of hope and thankfulness, and professions of undying affection, which were more bitter than death to the unhappy young man. He wrote to her immediately: I have received yours,—but too late. I believed all I heard. I was desperate. I am married, and all is over. Only forget,—it is all that remains for either of us." And thus ended the whole romance and ideal of life for Augustine St. Clare. But the real remained,—the real, like the flat, bare, oozy tide-mud, when the blue sparkling wave, with all its company of gliding boats and white-winged ships, its music of oars and chiming waters, has gone down, and there it lies, flat, slimy, bare,—exceedingly real. Of course, in a novel, people's hearts break, and they die, and that is the end of it; and in a story this is very convenient. But in real life we do not die when all that makes life bright dies to us.

It’s of some interest that the lively arts of the millenial U.S.A. treat anhedonia and internal emptiness as hip and cool. It’s maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it’s the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip - and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It’s more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naivete. Sentiment equals naïveté on this continent... ...Hal, who’s empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naive and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is the way he despises what it is he’s really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia.

Chubs gave me a weary sigh. “Frankenstein is the name of the doctor that created the monster, not the monster itself.

But I knew it was pure masturbation, because down in my gut I wanted nothing more than a clean bed and a bright room and something solid to call my own at least until I got tired of it. There was an awful suspicion in my mind that I'd finally gone over the hump, and the worst thing about it was that I didn't feel tragic at all, but only weary, and sort of comfortably detatched.

Some read to remember the home they had left behind, others to forget the hell that surrounded them. Books uplifted their weary souls and energized their minds…books had the power to sooth an aching heart, renew hope for the future, and provide a respite when there was no other escape.

Nobody would commit suicide if the pain of being inside herself, the agony of the sleepless, tortured hours spent watching the world get smaller and uglier, were bearable or could be relieved by other people telling her how they wanted her to feel. A depressed person is selfish because her self, the very core of who she is, will not leave her alone, and she can no more stop thinking about this self and how to escape it than a prisoner held captive by a sadistic serial killer can forget about the person who comes in to torture her everyday. Her body is brutalized by her mind. It hurts to breathe, eat, walk, think. The gross maneuverings of her limbs are so overwhelming, so wearying, that the fine muscle movements or quickness of wit necessary to write, to actually say something, are completely out of the question.

Seen runes like these before, Barrons?" Ryodan said. "No. You?" Barrons said. "New to me. Could be useful." I heard the sound of a phone taking pictures. Then I heard the sound of a phone being crushed against rock. "Are you out of your mind?" Ryodan said disbelievingly. "That was my phone." "Possibly," Jo said. "But no one records anything here." "Crush something of mine again, I'll crush your skill." "I weary of you," Jo said. "I weary of your ass, too, sidhe-seer," Ryodan growled.

How are you coming with your home library? Do you need some good ammunition on why it's so important to read? The last time I checked the statistics...I think they indicated that only four percent of the adults in this country have bought a book within the past year. That's dangerous. It's extremely important that we keep ourselves in the top five or six percent. In one of the Monthly Letters from the Royal Bank of Canada it was pointed out that reading good books is not something to be indulged in as a luxury. It is a necessity for anyone who intends to give his life and work a touch of quality. The most real wealth is not what we put into our piggy banks but what we develop in our heads. Books instruct us without anger, threats and harsh discipline. They do not sneer at our ignorance or grumble at our mistakes. They ask only that we spend some time in the company of greatness so that we may absorb some of its attributes. You do not read a book for the book's sake, but for your own. You may read because in your high-pressure life, studded with problems and emergencies, you need periods of relief and yet recognize that peace of mind does not mean numbness of mind. You may read because you never had an opportunity to go to college, and books give you a chance to get something you missed. You may read because your job is routine, and books give you a feeling of depth in life. You may read because you did go to college. You may read because you see social, economic and philosophical problems which need solution, and you believe that the best thinking of all past ages may be useful in your age, too. You may read because you are tired of the shallowness of contemporary life, bored by the current conversational commonplaces, and wearied of shop talk and gossip about people. Whatever your dominant personal reason, you will find that reading gives knowledge, creative power, satisfaction and relaxation. It cultivates your mind by calling its faculties into exercise. Books are a source of pleasure - the purest and the most lasting. They enhance your sensation of the interestingness of life. Reading them is not a violent pleasure like the gross enjoyment of an uncultivated mind, but a subtle delight. Reading dispels prejudices which hem our minds within narrow spaces. One of the things that will surprise you as you read good books from all over the world and from all times of man is that human nature is much the same today as it has been ever since writing began to tell us about it. Some people act as if it were demeaning to their manhood to wish to be well-read but you can no more be a healthy person mentally without reading substantial books than you can be a vigorous person physically without eating solid food. Books should be chosen, not for their freedom from evil, but for their possession of good. Dr. Johnson said: "Whilst you stand deliberating which book your son shall read first, another boy has read both.

To awaken each morning with a smile brightening my face; to greet the day with reverence for the opportunities it contains; to approach my work with a clean mind; to hold ever before me, even in the doing of little things, the Ultimate Purpose toward which I am working; to meet men and women with laughter on my lips and love in my heart; to be gentle, kind, and courteous through all the hours; to approach the night with weariness that ever woos sleep and the joy that comes from work well done -- this is how I desire to waste wisely my days.

In the calmness of the morning before the mind is heated and weary by the turmoil of the day, you have a season of unusual importance for communing with God and with yourself.

Baby, I don’t feel pain. Ever. (Talon) Really? Not even a little? (Sunshine) It’s a waste of time and energy. It also drains the mind and makes it weary. (Talon) But without pain, you can’t have joy. It’s the balance that makes us appreciate the extreme. (Sunshine)

At one time I was weary of verse writing, and wanted to give it up. At another time I was determined to be a poet until I could establish a proud name over others. The alternatives battled in my mind and made my life restless.

Us, little children of the dust, children of a day, who with so many burdens do burden us with taking thought and with fears and desires and devious schemings of the mind, so that we wax old before our time and fall weary ere the brief day be spent and one reaping-hook gather us home at last for all our pains.

Every Person Needs a time out, away from stressful jobs, pressures from employers or clients, home responsibilities, etc., Everyone deserves to enjoy, visit unknown places, try other things, meet a lot of new friends, and feel at the top of the world. Life is full of fun, excitement, and adventure. Thus, vacation is an experience that's worth remembering for a lifetime. It heals a weary mind and soul.

In marching, in mobs, in football games, and in war, outlines become vague; real things become unreal and a fog creeps over the mind. Tension and excitement, weariness, movement--all merge in one great gray dream, so that when it is over, it is hard to remember how it was when you killed men or ordered them to be killed. Then other people who were not there tell you what it was like and you say vaguely, "yes, I guess that's how it was.

Maybe it's the fact the most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip - and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendant horror is loneliness, excluded encagement in the self. Once we've hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it's stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naivete.

The criteria for coming to Jesus is weariness. Come overwhelmed with life. Come with your wandering mind. Come messy.

Somewhere on the skiff, I heard Nikolai talking, his voice husky and damaged by whatever dark thing had used him. I wanted to go to him, see his face, make sure he was alright. He must have broken bones after that fall. But I'd lost a lot of blood, and I found myself slipping away, my weary mind eager for oblivion.

How strange it seems that education, in practice, so often means suppression: that instead of leading the mind outward to the light of day it crowds things in upon it that darken and weary it.

It’s a sort of furtiveness … Like we were a generation of furtive. You know, with an inner knowledge there’s no use flaunting on that level, the level of the ‘public’, a kind of beatness – I mean, being right down to it, to ourselves, because we all really know where we are – and a weariness with all the forms, all the conventions of the world … It’s something like that. So I guess you might say we’re a beat generation.

The hour when you sit up in bed, sweating from nightmares. The hour when you awaken for no reason but to fear the future. The hour when you stare at the clock, willing yourself to sleep, knowing it isn’t going to happen, and weariness and despair beat upon the doors to the vaults of your mind with leaden clubs. That’s when an apocalypse begins: the witching hour.

It's of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It's maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it's the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip—and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, to be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent.

Hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. They lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to the top of an exceeding high mountain and show him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of dreams.

he should have done all things otherwise: poignant regrets, weary, incessant toiling of the mind to change what was unchangeable, to plan what was now useless, to be the architect of the irrevocable past.

Stephen watched the three glasses being raised from the counter as his father and his two cronies drank to the memory of their past. An abyss of fortune or of temperament sundered him from them. His mind seemed older than theirs: it shone coldly on their strifes and happiness and regrets like a moon upon a younger earth. No life or youth stirred in him as it had stirred in them. He had known neither the pleasure of companionship with others nor the vigour of rude male health nor filial piety. Nothing stirred within his soul but a cold and cruel and loveless lust. His childhood was dead or lost and with it his soul capable of simple joys, and he was drifting amid life like the barren shell of the moon. Art thou pale for weariness Of climbing heaven and gazing on the earth, Wandering companionless...? He repeated to himself the lines of Shelley's fragment. Its alternation of sad human ineffectiveness with vast inhuman cycles of activity chilled him, and he forgot his own human and ineffectual grieving.

Have you really not noticed, then, that here of all places, in this private, personal solitude that surrounds me, I have turned to you? All the memories of my youth speak to me as I walk, just as the sea shells crunch under my feet on the beach. The crash of every wave awakens far-distant reverberations within me... I hear the rumble of bygone days, and in my mind the whole endless series of old passions surges forward like the billows. I remember my spasms, my sorrows, gusts of desire that whistled like wind in the rigging, and vast vague longings that swirled in the dark like a flock of wild gulls in a stormcloud... On whom should I lean, if not on you? My weary mind turns for refreshment to the thought of you as a dusty traveler might sink onto a soft and grassy bank...

Jesus opens his arms to his needy children and says, “Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matthew 11:28, NASB). The criteria for coming to Jesus is weariness. Come overwhelmed with life. Come with your wandering mind. Come messy. What does it feel like to be weary? You have trouble concentrating. The problems of the day are like claws in your brain. You feel pummeled by life. What does heavy-laden feel like? Same thing. You have so many problems you don’t even know where to start. You can’t do life on your own anymore. Jesus wants you to come to him...

Love has many eyes to seek the lost, many ears to hear the weeping, many hands to uphold the poor, many shoulders to carry the weary, and many feet to visit the sick. Love has no eyes, but sees much, has no ears, but hears much, has no hands, but does much, has no mind, but thinks much, and has no heart but feels much.

In some precious and personal moments there are brief, sudden surges of recognition of an immortal insight, a doctrinal deja vu. These flashes from the mirror of memory can remind us and inspire us, especially in the midst of life's taxing telestial traffic jams, which can otherwise cause us to grow weary and faint in our minds.

We create a machine with intelligence and self-awareness and push it out into our imperfect world. Devised along generally rational lines, well disposed to others, such a mind soon finds itself in a hurricane of contradictions. We’ve lived with them and the list wearies us. Millions dying of diseases we know how to cure. Millions living in poverty when there’s enough to go around. We degrade the biosphere when we know it’s our only home. We threaten each other with nuclear weapons when we know where it could lead. We love living things but we permit a mass extinction of species. And all the rest – genocide, torture, enslavement, domestic murder, child abuse, school shootings, rape and scores of daily outrages.

Before the Law stands a doorkeeper on guard. To this doorkeeper there comes a man from the country who begs for admittance to the Law. But the doorkeeper says that he cannot admit the man at the moment. The man, on reflection, asks if he will be allowed, then, to enter later. 'It is possible,' answers the doorkeeper, 'but not at this moment.' Since the door leading into the Law stands open as usual and the doorkeeper steps to one side, the man bends down to peer through the entrance. When the doorkeeper sees that, he laughs and says: 'If you are so strongly tempted, try to get in without my permission. But note that I am powerful. And I am only the lowest doorkeeper. From hall to hall keepers stand at every door, one more powerful than the other. Even the third of these has an aspect that even I cannot bear to look at.' These are difficulties which the man from the country has not expected to meet, the Law, he thinks, should be accessible to every man and at all times, but when he looks more closely at the doorkeeper in his furred robe, with his huge pointed nose and long, thin, Tartar beard, he decides that he had better wait until he gets permission to enter. The doorkeeper gives him a stool and lets him sit down at the side of the door. There he sits waiting for days and years. He makes many attempts to be allowed in and wearies the doorkeeper with his importunity. The doorkeeper often engages him in brief conversation, asking him about his home and about other matters, but the questions are put quite impersonally, as great men put questions, and always conclude with the statement that the man cannot be allowed to enter yet. The man, who has equipped himself with many things for his journey, parts with all he has, however valuable, in the hope of bribing the doorkeeper. The doorkeeper accepts it all, saying, however, as he takes each gift: 'I take this only to keep you from feeling that you have left something undone.' During all these long years the man watches the doorkeeper almost incessantly. He forgets about the other doorkeepers, and this one seems to him the only barrier between himself and the Law. In the first years he curses his evil fate aloud; later, as he grows old, he only mutters to himself. He grows childish, and since in his prolonged watch he has learned to know even the fleas in the doorkeeper's fur collar, he begs the very fleas to help him and to persuade the doorkeeper to change his mind. Finally his eyes grow dim and he does not know whether the world is really darkening around him or whether his eyes are only deceiving him. But in the darkness he can now perceive a radiance that streams immortally from the door of the Law. Now his life is drawing to a close. Before he dies, all that he has experienced during the whole time of his sojourn condenses in his mind into one question, which he has never yet put to the doorkeeper. He beckons the doorkeeper, since he can no longer raise his stiffening body. The doorkeeper has to bend far down to hear him, for the difference in size between them has increased very much to the man's disadvantage. 'What do you want to know now?' asks the doorkeeper, 'you are insatiable.' 'Everyone strives to attain the Law,' answers the man, 'how does it come about, then, that in all these years no one has come seeking admittance but me?' The doorkeeper perceives that the man is at the end of his strength and that his hearing is failing, so he bellows in his ear: 'No one but you could gain admittance through this door, since this door was intended only for you. I am now going to shut it.

On June 23, 1942, there was a group of French Jews in a German prison, on Polish soil. The first person I took was close to the door, his mind racing, then reduced to pacing, then slowing down, slowing down.... Please believe me when I tell you that I picked up each would that day as if it were newly born. I even kissed a few weary, poisoned cheeks. I listened to their last, gasping cries. Their vanishing words. I watched their love visions and freed them from their fear. I took them all away, and if there was a time I needed distraction, this was it. In complete desolation, I looked at the world above. I watched the sky as it turned from silver to gray to the color of rain. Even the clouds were trying to get away. Sometimes I imagined how everything looked above those clouds, knowing without question that the sun was blond, and the endless atmosphere was a giant blue eye. They ere French, they were Jews, and they were you.

I know well that, at this hour, I could as easily forget your name as the food by which I live; nay, it were easier to forget the food, which only nourishes my body miserably, than your name which nourishes both body and soul, filling the one and the other with such sweetness that neither weariness nor fear of death is felt by me while memory preserves you to my mind. Thank, if the eyes could also enjoy their portion, in what condition I should find myself.

St. Andrews provided a gentle forgetfulness over the preceding painful years of my life. It remains a haunting and lovely time to me, a marrow experience. For one who during her undergraduate years was trying to escape an inexplicable weariness and despair, St. Andrews was an amulet against all manner of longing and loss, a year of gravely held but joyous remembrances.

Where has God promised to fulfill our every whim according to the minutia of our earthly desires? Where has He promised to keep us from suffering or disappointment? Things He did not spare His own Son? You were raised in one of the finest manors in the borough, by a man and woman who could not have loved you better. You have been given the best education, the best of everything. You are of sound mind and limb, and yet you dare to rail at God? I for one grow weary of it. Now leave off simpering like an ungrateful brat and make something of this new life you've been given.

Whoso list to hunt, I know where is an hind, But as for me, hélas, I may no more. The vain travail hath wearied me so sore, I am of them that farthest cometh behind. Yet may I by no means my wearied mind Draw from the deer, but as she fleeth afore Fainting I follow. I leave off therefore, Sithens in a net I seek to hold the wind. Who list her hunt, I put him out of doubt, As well as I may spend his time in vain. And graven with diamonds in letters plain There is written, her fair neck round about: Noli me tangere, for Caesar's I am, And wild for to hold, though I seem tame.

Like night, the desert is boundless, comfortless and infinite. Like night, it intrigues the mind and leads it to futility. When you have flown halfway across a desert, you experience the desperation of a sleepless man waiting for dawn which only comes when the importance of it's coming is lost. You fly forever, weary with an invariable scene, and when you are at last released from its monotony, you remember nothing of it because there was nothing there.

Weary with toil, I haste me to my bed,   The dear respose for limbs with travel tir'd;   But then begins a journey in my head   To work my mind, when body's work's expired:   For then my thoughts—from far where I abide—   Intend a zealous pilgrimage to thee,   And keep my drooping eyelids open wide,   Looking on darkness which the blind do see:   Save that my soul's imaginary sight   Presents thy shadow to my sightless view,   Which, like a jewel (hung in ghastly night,   Makes black night beauteous, and her old face new.     Lo! thus, by day my limbs, by night my mind,     For thee, and for myself, no quiet find.

I lay awake listening to the rain, and at first it was as pleasant to my ear and my mind as it had long been desired; but before I fell asleep it had become a majestic and finally a terrible thing, instead of a sweet sound and symbol. It was accusing and trying me and passing judgment. Long I lay still under the sentence, listening to the rain, and then at last listening to words which seemed to be spoken by a ghostly double beside me. He was muttering: The all-night rain puts out summer like a torch. In the heavy, black rain falling straight from invisible, dark sky to invisible, dark earth the heat of summer is annihilated, the splendour is dead, the summer is gone. The midnight rain buries it away where it has buried all sound but its own. I am alone in the dark still night, and my ear listens to the rain piping in the gutters and roaring softly in the trees of the world. Even so will the rain fall darkly upon the grass over the grave when my ears can hear it no more… The summer is gone, and never can it return. There will never be any summer any more, and I am weary of everything… I am alone. The truth is that the rain falls for ever and I am melting into it. Black and monotonously sounding is the midnight and solitude of the rain. In a little while or in an age – for it is all one – I shall know the full truth of the words I used to love, I knew not why, in my days of nature, in the days before the rain: ‘Blessed are the dead that the rain rains on.

I just think of people," she continued, "whether they seem right where they are and fit into the picture. I don't mind if they don't do anything. I don't see why they should; in fact it always astonishes me when anybody does anything." "You don't want to do anything?" "I want to sleep." -Gloria Gilbert "Once upon a time all the men of mind and genius in the world became of one belief--that is to say, of no belief. But it wearied them to think that within a few years after their death many cults and systems and prognostications would be ascribed to them which they had never meditated nor intended. So they said to one another: "'Let's join together and make a great book that will last forever to mock the credulity of man. Let's persuade our more erotic poets to write about the delights of the flesh, and induce some of our robust journalists to contribute stories of famous amours. We'll include all the most preposterous old wives' tales now current. We'll choose the keenest satirist alive to compile a deity from all the deities worshipped by mankind, a deity who will be more magnificent than any of them, and yet so weakly human that he'll become a byword for laughter the world over--and we'll ascribe to him all sorts of jokes and vanities and rages, in which he'll be supposed to indulge for his own diversion, so that the people will read our book and ponder it, and there'll be no more nonsense in the world. "'Finally, let us take care that the book possesses all the virtues of style, so that it may last forever as a witness to our profound scepticism and our universal irony.' "So the men did, and they died. "But the book lived always, so beautifully had it been written, and so astounding the quality of imagination with which these men of mind and genius had endowed it. They had neglected to give it a name, but after they were dead it became known as the Bible." -Maury Noble

But now, since they had been in Rome, with all the depths of her emotion roused to tumultuous activity, and with life made a new problem by new elements, she had been becoming more and more aware, with a certain terror, that her mind was continually sliding into inward fits of anger and repulsion, or else into forlorn weariness.

Where the bloody hell did you hide my things, you imp?” he demanded. Ariadne gave him a weary but victorious grin. “Your cloak is in the closet inside Dr. Rose’s spare one, which I turned inside out. You looked right past it. As for the boots, one is in the flower box outside and the other is in plain view in my bedroom, which you hate to look at because of the mess.” “Good Lord,” Wendell muttered. “You have your aunt’s devious mind.

Buried how long?” The answer was always the same: “Almost eighteen years.” You had abandoned all hope of being dug out?” Long ago.” You know that you are recalled to life?” They tell me so.” I hope that you care to live?” I can’t say.” Shall I show her to you? Will you come and see her?” The answers to this question were various and contradictory. Sometimes the broken reply was, “Wait! It would kill me if I saw her too soon.” Sometimes it was given in a tender rain of tears, and then it was, “Take me to her.” Sometimes it was staring and bewildered, and then it was, “I don’t know her. I don’t understand.” After such imaginary discourse, the passenger in his fancy would dig, and dig, dig – to dig this wretched creature out. Got out at last, with earth hanging about his face and hair, he would suddenly fall away to dust. The passenger would then start to himself, and lower the window, to get the reality of mist and rain on his cheek. Yet even when his eyes were opened on the mist and rain, on the moving patch of light from the lamps, and the hedge of the roadside retreating by jerks, the night shadows outside the coach would fall into the train of night shadows within. Out of the midst in them, a ghostly face would rise, and he would accost it again. Buried how long?” Almost eighteen years.” I hope you care to live?” I can’t say.” Dig – dig – dig – until an impatient movement from one of the two passengers would admonish him to pull up the window, draw his arm securely through the leather strap, and speculate on the two slumbering life forms, until his mind lost hold of them, and they again slid away into the bank and the grave. Buried how long?” Almost eighteen years.” You had abandoned all hope of being dug out?” Long ago.” The words were still in his hearing just as spoken – distinctly in his hearing as ever spoken words had been in his life – when the weary passenger started to the consciousness of daylight, and found that the shadows of night were gone.

Practical advice.—People who read much must always keep it in mind that life is one thing, literature another. Not that authors invariably lie. I declare that there are writers who rarely and most reluctantly lie. But one must know how to read, and that isn't easy. Out of a hundred bookreaders ninety-nine have no idea what they are reading about. It is a common belief, for example, that any writer who sings of suffering must be ready at all times to open his arms to the weary and heavy-laden. This is what his readers feel when they read his books. Then when they approach him with their woes, and find that he runs away without looking back at them, they are filled with indignation and talk of the discrepancy between word and deed. Whereas the fact is, the singer has more than enough woes of his own, and he sings them because he can't get rid of them. L’uccello canta nella gabbia, non di gioia ma di rabbia, says the Italian proverb: "The bird sings in the cage, not from joy but from rage." It is impossible to love sufferers, particularly hopeless sufferers, and whoever says otherwise is a deliberate liar. "Come unto Me all ye that labour and are heavy laden, and I will give you rest." But you remember what the Jews said about Him: "He speaks as one having authority!" And if Jesus had been unable, or had not possessed the right, to answer this skeptical taunt, He would have had to renounce His words. We common mortals have neither divine powers nor divine rights, we can only love our neighbours whilst they still have hope, and any pretence of going beyond this is empty swagger. Ask him who sings of suffering for nothing but his songs. Rather think of alleviating his burden than of requiring alleviation from him. Surely not—for ever should we ask any poet to sob and look upon tears. I will end with another Italian saying: Non è un si triste cane che non meni la coda... "No dog so wretched that doesn't wag his tail sometimes.

And whenever they came back to his lips, these exquisite, funereal laments conjured up, in his mind, a place on the outskirts of a city, a mean and voiceless place where silently, in the distance, lines of men and women, wearied and bowed down by life, were disappearing into the twilight, while he himself, surfeited with bitterness and replete with disgust, felt himself alone, utterly alone, in the midst of a tearful Nature, overwhelmed by an inexpressible melancholy, by a relentless anguish, the mysterious intensity of which precluded all consolation, all pity, all repose.

There is not, perhaps, a more painful exercise of the mind than that of treading, with weary and impatient pace, the entire round of thought, and arriving at the same conclusion for ever; then setting out again with increased speed and diminished strength, and again returning to the very same spot - of sending all our faculties on a voyage to discover, and seeing them all return empty, and watch the wrecks as they drift helplessly along, and sink before the eye that hailed their outward expedition with joy and confidence.

Involved. At least that was the right word, Alsana reflected, as she liftes her foot off the pedal, and let the wheel spin a few times alone before coming to a squeaky halt. Sometimes, here in England, especially at bus-stops and on the daytime soaps, you heard people say “We’re involved with each other,” as if this were a most wonderful state to be in, as if one chose it and enjoyed it. Alsana never thought of it that way. Involved happened over a long period of time, pulling you in like quicksand. Involved is what befell the moon-faced Alsana Begum and the handsome Samad Miah one week after they’d been pushed into a Delhi breakfast room together and informed they were to marry. Involved was the result when Clara Bowden met Archie Jones at the bottom of some stairs. Involved swallowed up a girl called Ambrosia and a boy called Charlie (yes, Clara had told her that sorry tale) the second they kissed in the larder of a guest house. Involved is neither good, nor bad. It is just a consequence of living, a consequence of occupation and immigration, of empires and expansion, of living in each other’s pockets… one becomes involved and it is a long trek back to being uninvolved. And the woman was right, one didn’t do it for one’s health. Nothing this late in the century was done with health in mind. Alsana was no dummy when it came to the Modern Condition. She watched the talk shows, all day long she watched the talk shows — My wife slept with my brother, My mother won’t stay out of my boyfriend’s life — and the microphone holder, whether it be Tanned Man with White Teeth or Scary Married Couple, always asked the same damn silly question: But why do you feel the need…? Wrong! Alsana had to explain it to them through the screen. You blockhead; they are not wanting this, they are not willing it — they are just involved, see? They walk IN and they get trapped between the revolving doors of those two v’s. Involved. Just a tired inevitable fact. Something in the way Joyce said it, involved — wearied, slightly acid — suggested to Alsana that the word meant the same thing to hear. An enormous web you spin to catch yourself.

I know positively - yes Rieux I can say I know the world inside out as no one on earth is free from it. And I know too that we must keep endless watch on ourselves lest in careless moment we breathe in somebody's face and fasten the infection on him. What's natural is the microbe. All the rest- health integrity purity if you like - is a product of the human will of vigilance that must never falter. The good man the man who infects hardly anyone is the man who has the fewest lapses of attention. And it needs tremendous will-power a never ending tension of the mind to avoid such lapses. Yes Rieux it's a wearying business being plague-stricken. But it's still more wearying to refuse to be it. That's why everybody in the world today looks so tired everyone is more or less sick of plague. But that is also why some of us who want to get the plague out of their systems feel such desperate weariness a weariness from which nothing remains to set us free except death.

Attentiveness is hard to sustain, however. That’s why backpacking remains an essential practice for me. It requires a consistent mindfulness and self-presence. It demands my keeping an eye on the trail, attending to variations in the terrain and weather patterns, noticing changes in my body as weariness rises or blisters start to form. It necessitates a reading of the entire landscape, learning to dance and flow with the interconnectedness of its details.

The gnostic understands Christ’s message not as offering a set of answers, but as encouragement to engage in a process of searching: “seek and inquire about the ways you should go, since there is nothing else as good as this.”48 The rational soul longs to see with her mind, and perceive her kinsmen, and learn about her root … in order that she might receive what is hers …49 What is the result? The author declares that she attains fulfillment:  … the rational soul who wearied herself in seeking—she learned about God. She labored with inquiring, enduring distress in the body, wearing out her feet after the evangelists, learning about the Inscrutable One.… She came to rest in him who is at rest. She reclined in the bride-chamber. She ate of the banquet for which she had hungered.… She found what she had sought.50

And if that illustration will not move you, here is another: -- We are children now; we feel as children, and we understand as children; and when we are told that men and women do not play with toys, and that our companions will one day weary on the trivial sports and occupations that interest them and us so deeply now, we cannot help being saddened at the thoughts of such an alteration, because we cannot conceive that as we grow up, our own minds will become so enlarged and elevated that we ourselves shall then regard as trifling those objects and pursuits we now so foolishly cherish, and that, though our companions will no longer join us in those childish pastimes, they will drink with us at other fountains of delight, and mingle their souls with ours in higher aims and nobler occupations beyond our present comprehension, but not less deeply relished or less truly good for that, while yet both we and they remain the same individuals as before.

How do people get to this clandestine Archipelago? Hour by hour planes fly there, ships steer their course there, and trains thunder off to it--but all with nary a mark on them to tell of their destination. And at ticket windows or at travel bureaus for Soviet or foreign tourists the employees would be astounded if you were to ask for a ticket to go there. They know nothing and they've never heard of the Archipelago as a whole or any one of its innumerable islands. Those who go to the Archipelago to administer it get there via the training schools of the Ministry of Internal Affairs. Those who go there to be guards are conscripted via the military conscription centers. And those who, like you and me, dear reader, go there to die, must get there solely and compulsorily via arrest. Arrest! Need it be said that it is a breaking point in your life, a bolt of lightning which has scored a direct hit on you? That it is an unassimilable spiritual earthquake not every person can cope with, as a result of which people often slip into insanity? The Universe has as many different centers as there are living beings in it. Each of us is a center of the Universe, and that Universe is shattered when they hiss at you: "You are under arrest." If you are arrested, can anything else remain unshattered by this cataclysm? But the darkened mind is incapable of embracing these dis­placements in our universe, and both the most sophisticated and the veriest simpleton among us, drawing on all life's experience, can gasp out only: "Me? What for?" And this is a question which, though repeated millions and millions of times before, has yet to receive an answer. Arrest is an instantaneous, shattering thrust, expulsion, somer­sault from one state into another. We have been happily borne—or perhaps have unhappily dragged our weary way—down the long and crooked streets of our lives, past all kinds of walls and fences made of rotting wood, rammed earth, brick, concrete, iron railings. We have never given a thought to what lies behind them. We have never tried to pene­trate them with our vision or our understanding. But there is where the Gulag country begins, right next to us, two yards away from us. In addition, we have failed to notice an enormous num­ber of closely fitted, well-disguised doors and gates in these fences. All those gates were prepared for us, every last one! And all of a sudden the fateful gate swings quickly open, and four white male hands, unaccustomed to physical labor but none­theless strong and tenacious, grab us by the leg, arm, collar, cap, ear, and drag us in like a sack, and the gate behind us, the gate to our past life, is slammed shut once and for all. That's all there is to it! You are arrested! And you'll find nothing better to respond with than a lamblike bleat: "Me? What for?" That's what arrest is: it's a blinding flash and a blow which shifts the present instantly into the past and the impossible into omnipotent actuality. That's all. And neither for the first hour nor for the first day will you be able to grasp anything else.

The hills below crouched on all fours under the weight of the rainforest where liana grew and soldier ants marched in formation. Straight ahead they marched, shamelessly single-minded, for soldier ants have no time for dreaming. Almost all of them are women and there is so much to do - the work is literally endless. So many to be born and fed, then found and buried. There is no time for dreaming. The life of their world requires organization so tight and sacrifice so complete there is little need for males and they are seldom produced. When they are needed, it is deliberately done by the queen who surmises, by some four-million-year-old magic she is heiress to, that it is time. So she urges a sperm from the private womb where they were placed when she had her one, first and last copulation. Once in life, this little Amazon trembled in the air waiting for a male to mount her. And when he did, when he joined a cloud of others one evening just before a summer storm, joined colonies from all over the world gathered fro the marriage flight, he knew at last what his wings were for. Frenzied, he flied into the humming cloud to fight gravity and time in order to do, just once, the single thing he was born for. Then he drops dead, having emptied his sperm into his lady-love. Sperm which she keeps in a special place to use at her own discretion when there is need for another dark and singing cloud of ant folk mating in the air. Once the lady has collected the sperm, she too falls to the ground, but unless she breaks her back or neck or is eaten by one of a thousand things, she staggers to her legs and looks for a stone to rub on, cracking and shedding the wings she will never need again. Then she begins her journey searching for a suitable place to build her kingdom. She crawls into the hollow of a tree, examines its walls and corners. She seals herself off from all society and eats her own wing muscles until she bears her eggs. When the first larvae appear, there is nothing to feed them, so she gives them their unhatched sisters until they are old enough and strong enough to hunt and bring their prey back to the kingdom. That is all. Bearing, hunting, eating, fighting, burying. No time for dreaming, although sometimes, late in life, somewhere between the thirtieth and fortieth generation she might get wind of a summer storm one day. The scent of it will invade her palace and she will recall the rush of wind on her belly - the stretch of fresh wings, the blinding anticipation and herself, there, airborne, suspended, open, trusting, frightened, determined, vulnerable - girlish, even, for and entire second and then another and another. She may lift her head then, and point her wands toward the place where the summer storm is entering her palace and in the weariness that ruling queens alone know, she may wonder whether his death was sudden. Or did he languish? And if so, if there was a bit of time left, did he think how mean the world was, or did he fill that space of time thinking of her? But soldier ants do not have time for dreaming. They are women and have much to do. Still it would be hard. So very hard to forget the man who fucked like a star.

Approaching the Start of Civil Exams Perhaps I was once a young Chinese scholar approaching the start of civil exams, my mind grown weary and sad from seclusion with books on syntax and poetic style. All that I knew were the mist-covered mountains and sweet white blossoms of mountain apples that grew in the valleys of my province. But I had been gone over six years busy with studies in the Heavenly City empty and thin despite my work. I showed my verses to an older poet who told me a truth I longed to believe: all knowledge is futile and barren which does not open the love of your friends.

His mind seemed older than theirs: it shone coldly on their strifes and happiness and regrets like a moon upon a younger earth. No life or youth stirred in him as it had stirred in them. He had known neither the pleasure of companionship with others nor the vigour of rude male health nor filial piety. Nothing stirred within his soul but a cold and cruel and loveless lust. His childhood was dead or lost and with it his soul capable of simple joys, and he was drifting amid life like the barren shell of the moon. Art thou pale for weariness Of climbing heaven and gazing on the earth, Wandering companionless…?

If you wish to examine me to determine the sex of the child, you may do so.” Her chin lifted. “But as you wish me to accept yourself, for your predatory nature, you must accept me as I am. My heart and soul may be Carpathian, but my mind is human. I will not be put on a shelf somewhere because you or my husband deems it necessary. Human women moved out of the dark ages a long time ago. My place is with Mikhail, and I must make my own decisions. If you feel the need to add your protection to Mikhail’s I will be most grateful.” There was a long silence, and the red glow faded slowly from the slashing silver eyes. Gregori shook his head slowly, with infinite weariness. This woman was so different from his kind. Reckless. Compassionate. Unaware of every taboo she broke. His hand went to her stomach, fingers splayed. He focused, aimed, sent himself out of his body. His breath caught in his throat, and his heart seemed to melt. Deliberately he moved to surround the tiny being, merging his light and will for a heartbeat of time. He was taking no chances. This was his lifemate; he would ensure it with every means at his disposal, from the blood bonding to mental sharing. No one was as powerful as he. This female child was his and his alone. He could hang on until she came of age. “We did it, didn’t we?” Raven said softly, bringing Gregori back to his body. “She’s a girl.” Gregori stepped away from Raven, holding on to his composure with his great strength of will.

It is very easy to grow tired at collecting; the period of a low tide is about all men can endure. At first the rocks are bright and every moving animal makes his mark on the attention. The picture is wide and colored and beautiful. But after an hour and a half the attention centers weary, the color fades, and the field is likely to narrow to an individual animal. Here one may observe his own world narrowed down until interest and, with it, observation, flicker and go out. And what if with age this weariness becomes permanent and observation dim out and not recover? Can this be what happens to so many men of science? Enthusiasm, interest, sharpness, dulled with a weariness until finally they retire into easy didacticism? With this weariness, this stultification of attention centers, perhaps there comes the pained and sad memory of what the old excitement was like, and regret might turn to envy of the men who still have it. Then out of the shell of didacticism, such a used-up man might attack the unwearied, and he would have in his hands proper weapons of attack. It does seem certain that to a wearied man an error in a mass of correct data wipes out all the correctness and is a focus for attack; whereas the unwearied man, in his energy and receptivity, might consider the little dross of error a by-product of his effort. These two may balance and produce a purer thing than either in the end. These two may be the stresses which hold up the structure, but it is a sad thing to see the interest in interested men thin out and weaken and die. We have known so many professors who once carried their listeners high on their single enthusiasm, and have seen these same men finally settle back comfortably into lectures prepared years before and never vary them again. Perhaps this is the same narrowing we observe in relation to ourselves and the tide pool—a man looking at reality brings his own limitations to the world. If he has strength and energy of mind the tide pool stretches both ways, digs back to electrons and leaps space into the universe and fights out of the moment into non-conceptual time. Then ecology has a synonym which is ALL.

What comforted me was the prospect of oblivion after death. The thought of an after-life frightened and fatigued me. I had never been able to adapt myself to the world in which I was now living. Of what use would another world be to me ? I felt that this world had not been made for me but for a tribe of brazen, money-grubbing, blustering louts, sellers of conscience, hungry of eye and heart—for people, in fact, who had been created in its own likeness and who fawned and grovelled before the mighty of earth and heaven as the hungry dog outside the butcher’s shop wagged his tail in the hope of receiving a fragment of offal. The thought of an after-life frightened and fatigued me. No, I had no desire to see all these loathsome worlds peopled with repulsive faces. Was God such a parvenu that He insisted on my looking over His collection of worlds ? I must speak as I think. If I had to go through another life, then I hoped that my mind and senses would be numb. In that event I could exist without effort and weariness. I would live my life in the shadow of the columns of some lingam temple. I would retire into some corner where the light of the sun would never strike my eyes and the words of men and the noise of life never grate upon my ears.

Xinxin Ming or Trust in the Heart The Perfect Way is only difficult for those who pick and choose; Do not like, do not dislike; all will then be clear. Make a hairbreadth difference, and heaven and earth are set apart. If you want the truth [of nonduality] to stand clear before you, never be for or against. The struggle between "for" and "against" is the mind's worst disease. When the Way is not understood, the mind chatters endlessly to no avail. The Perfect Way is vastness without holiness. Like infinite space it contains all and lacks nothing. Because you pick and choose, cling and reject, you can't see its Suchness. Neither be entangled in the world, nor in inner feelings of emptiness. Be serene in the oneness of things, And dualism vanishes of its own accord. Craving the passivity of Oneness you are filled with activity. As long as you tarry in dualism, You will never know Oneness. If you don't trust in the Heart, you fall into assertion or denial. In this world of Suchness there is neither self nor other-than-self. To be in accord with the Way, let go of all self-centered striving. Denying the world [of duality] is the asserting of it; Asserting emptiness [oneness] is the denying of it. The more you talk and think about it, the further astray you go. To return to the root [the One] is to find the meaning, But to pursue appearances [the many] is to miss the source. At the moment of inner enlightenment there is a going beyond the one and the many. The mind clings to its image of the world; We call it real only because of our ignorance. Do not seek after the truth, merely cease to cherish your opinions. For the mind in harmony with the One, all selfishness disappears. With not even a trace of fear, you can trust the universe completely. All at once you are free, with nothing left to hold on to. All is empty, brilliant, perfect in its own being. In the world of things as they are, there is neither observer nor observed. If you want to describe its essence, the best you can say is "Not-two." Even to have the idea of enlightenment is to go astray. Thoughts that are fettered turn from truth, sink into the unwise habit of "not liking." "Not liking" brings weariness of spirit; estrangements serve no purpose. In this "Not-two" nothing is separate, And nothing in the world is excluded. The enlightened of all times and places have entered into this truth. The One is none other than the All, the All none other than the One. Take your stand on this, and the rest will follow of its accord; To trust in the Heart is the "Not-two," the "Not-two" is to trust in the Heart. There is one reality, not many; Distinctions arise from the clinging needs of the ignorant. To seek Mind with the mind is the greatest of all mistakes. I have spoken, but in vain; For what can words say— Of things that have no yesterday, tomorrow, or today. Jianzhi Sengcan (aka Seng-Ts'an, 僧璨, ?-606)

It’s of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It’s maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it’s the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip — and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It’s more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self. Once we’ve hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the shape of whatever it wears. And then it’s stuck there, the weary cynicism that saves us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent (at least since the Reconfiguration). One of the things sophisticated viewers have always liked about J. O. Incandenza’s The American Century as Seen Through a Brick is its unsubtle thesis that naïveté is the last true terrible sin in the theology of millennial America. And since sin is the sort of thing that can be talked about only figuratively, it’s natural that Himself’s dark little cartridge was mostly about a myth, viz. that queerly persistent U.S. myth that cynicism and naïveté are mutually exclusive. Hal, who’s empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naïve and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is the way he despises what it is he’s really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia. 281 281 - This had been one of Hal’s deepest and most pregnant abstractions, one he’d come up with once while getting secretly high in the Pump Room. That we’re all lonely for something we don’t know we’re lonely for. How else to explain the curious feeling that he goes around feeling like he misses somebody he’s never even met? Without the universalizing abstraction, the feeling would make no sense.

Fictional Characters" Do they ever want to escape? Climb out of the white pages and enter our world? Holden Caulfield slipping in the movie theater to catch the two o'clock Anna Karenina sitting in a diner, reading the paper as the waitress serves up a cheeseburger. Even Hector, on break from the Iliad, takes a stroll through the park, admires the tulips. Maybe they grew tired of the author's mind, all its twists and turns. Or were finally weary of stumbling around Pamplona, a bottle in each fist, eating lotuses on the banks of the Nile. For others, it was just too hot in the small California town where they'd been written into a lifetime of plowing fields. Whatever the reason, here they are, roaming the city streets rain falling on their phantasmal shoulders. Wouldn't you, if you could? Step out of your own story, to lean against a doorway of the Five & Dime, sipping your coffee, your life, somewhere far behind you, all its heat and toil nothing but a tale resting in the hands of a stranger, the sidewalk ahead wet and glistening. "Fictional Characters" by Danusha Laméris from The Moons of August. © Autumn House Press, 2014. Reprinted with permission

[T]he mind wearies easily when it strives to grapple with the Infinite, and to trace the footsteps of the Almighty as he strides from sphere to sphere, or deduce his purpose from his works. Such things are not for us to know. Knowledge is to the strong, and we are weak. Too much wisdom would perchance blind our imperfect sight, and too much strength would make us drunk, and overweight our feeble reason till it fell, and we were drowned in the depths of our own vanity. For what is the first result of man's increased knowledge interpreted from Nature's book by the persistent effort of his purblind observation? Is it not but too often to make him question the existence of his Maker, or indeed of any intelligent purpose beyond his own? The truth is veiled, because we could no more look upon her glory than we can upon the sun. It would destroy us. Full knowledge is not for man as man is here, for his capacities, which he is apt to think so great, are indeed but small. The vessel is soon filled, and, were one thousandth part of the unutterable and silent wisdom that directs the rolling of those shining spheres, and the force which makes them roll, pressed into it, it would be shattered into fragments.

How oddly situated a man is apt to find himself at age thirty-eight! His youth belongs to the distant past. Yet the period of memory beginning with the end of youth and extending to the present has left him not a single vivid impression. And therefore he persists in feeling that nothing more than a fragile barrier separates him from his youth. He is forever hearing with the utmost clarity the sounds of this neighboring domain, but there is no way to penetrate the barrier. Honda felt that his youth had ended with the death of Kiyoaki Matsugae. At that moment something real within him, something that had burned with a vibrant brilliance, suddenly ceased to be. Now, late at night, when Honda grew weary of his legal drafts, he would pick up the dream journal that Kiyoaki had left him and turn over its pages. (...) Since then eighteen years had passed. The border between dream and memory had grown indistinct in Honda’s mind. Because the words contained in this journal, his only souvenir of his friend, had been traced there by Kiyoaki’s own hand, it had profound significance for Honda. These dreams, left like a handful of gold dust in a winnowing pan, were charged with wonder. As time went by, the dreams and the reality took on equal worth among Honda’s diverse memories. What had actually occurred was in the process of merging with what could have occurred. As reality rapidly gave way to dreams, the past seemed very much like the future. When he was young, there had been only one reality, and the future had seemed to stretch before him, swelling with immense possibilities. But as he grew older, reality seemed to take many forms, and it was the past that seemed refracted into innumerable possibilities. Since each of these was linked with its own reality, the line distinguishing dream and reality became all the more obscure. His memories were in constant flux, and had taken on the aspect of a dream.

Once a hunter met a lion near the hungry critter's lair, and the way that lion mauled him was decidedly unfair; but the hunter never whimpered when the surgeons, with their thread, sewed up forty-seven gashes in his mutilated head; and he showed the scars in triumph, and they gave him pleasant fame, and he always blessed the lion that had camped upon his frame. Once that hunter, absent minded, sat upon a hill of ants, and about a million bit him, and you should have seen him dance! And he used up lots of language of a deep magenta tint, and apostrophized the insects in a style unfit to print. And it's thus with worldly troubles; when the big ones come along, we serenely go to meet them, feeling valiant, bold and strong, but the weary little worries with their poisoned stings and smarts, put the lid upon our courage, make us gray, and break our hearts.

She could make dream-worlds of her own – but no dream-world would satisfy her now. She wanted some explanation of this hard, real life: the unhappy-looking father seated at the dull breakfast-table; the childish bewildered mother; the little sordid tasks that filled the hours, or the more oppressive emptiness of weary, joyless leisure; the need of some tender, demonstrative love; the cruel sense that Tom didn’t mind what she thought or felt, and that they were no longer playfellows together; the privation of all pleasant things that had come to her more than to others: she wanted some key that would enable her to understand and, in understanding, endure, the heavy weight that had fallen on her young heart. If she had been taught “real learning and wisdom, such as great men knew,” she thought she should have held the secrets of life; if she had only books that she might learn for herself what wise men knew!

Surely... the great mountains of the world are a present remedy if men did but know it against our modern discontent and ambitions. In the hills is wisdom's fount. They are deep in time. They know the ways of the sun and the wind, the lightning's fiery feet, the frost that shattereth, the rain that shroudeth, the snow that putteth about their nakedness a softer coverlet than fine lawn: which if their large philosophy question not if it be a bridal sheet or a shroud, hath not this unpolicied calm his justification ever in the returning year, and is it not an instance to laugh our carefulness out of fashion? Of us, little children of the dust, children of a day, who with so many burdens do burden us with taking thought and with fears and desires and devious schemings of the mind, so that we wax old before our time and fall weary ere the brief day be spent and one reaping-hook gather us home at last for all our pains.

Often people’s identities, that wild inner complexity of soul and color of spirit, become shrunken into their work identities. They become prisoners of their roles. They limit and reduce their lives. They become seduced by the practice of self-absence. They move further and further away from their own lives. They are forced backward into hidden areas on the ledges of their hearts. When you encounter them, you meet only the role. You look for the person, but you never meet him. To practice only the linear external side of your mind is very dangerous. Thus the corporate and work world now recognizes how desperately they need the turbulence, anarchy, and growth possibilities that come from the unpredictable world of the imagination. These are so vital for the passion and force of a person’s life. If you engage only the external side of yourself, and stay on this mechanical surface, you become secretly weary. Gradually, years of this practice make you desperate.

Images surround us; cavorting broadcast in the minds of others, we wear the motley tailored by their bad digestions, the shame and failure, plague pandemics and private indecencies, unpaid bills, and animal ecstasies remembered in hospital beds, our worst deeds and best intentions will not stay still, scolding, mocking, or merely chattering they assail each other, shocked at recognition. Sometimes simplicity serves, though even the static image of Saint John Baptist received prenatal attentions (six months along, leaping for joy in his mother's womb when she met Mary who had conceived the day before): once delivered he stands steady in a camel's hair loincloth at a ford in the river, morose, ascetic on locusts and honey, molesting passers-by, upbraiding the flesh on those who wear it with pleasure. And the Nazarene whom he baptized? Three years pass, in a humility past understanding: and then death, disappointed? unsuspecting? and the body left on earth, the one which was to rule the twelve tribes of Israel, and on earth, left crying out - My God, why dost thou shame me? Hopelessly ascendent in resurrection, the image is pegged on the wind by an epileptic tentmaker, his strong hands stretch the canvas of faith into a gaudy caravanserai, shelter for travelers wearied of the burning sand, lured by forgetfulness striped crimson and gold, triple-tiered, visible from afar, redolent of the east, and level and wide the sun crashes the fist of reality into that desert where the truth still walks barefoot.

It’s of some interest that the lively arts of the millennial U.S.A. treat anhedonia and internal emptiness as hip and cool. It’s maybe the vestiges of the Romantic Weltschmerz, which means world-weariness or hip ennui. Maybe it’s the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip–and keep in mind that, for kids and younger people, to be hip and cool is the same as to be admired and accepted and included and so Unalone. Forget so-called peer-pressure. It’s more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great transcendent horror is loneliness, excluded encagement in the self.

Once upon a time all the men of mind and genius in the world became of one belief—that is to say, of no belief. But it wearied them to think that within a few years after their death many cults and systems and prognostications would be ascribed to them which they had never meditated nor intended. So they said to one another: "'Let's join together and make a great book that will last forever to mock the credulity of man. Let's persuade our more erotic poets to write about the delights of the flesh, and induce some of our robust journalists to contribute stories of famous amours. We'll include all the most preposterous old wives' tales now current. We'll choose the keenest satirist alive to compile a deity from all the deities worshipped by mankind, a deity who will be more magnificent than any of them, and yet so weakly human that he'll become a byword for laughter the world over—and we'll ascribe to him all sorts of jokes and vanities and rages, in which he'll be supposed to indulge for his own diversion, so that the people will read our book and ponder it, and there'll be no more nonsense in the world. "'Finally, let us take care that the book possesses all the virtues of style, so that it may last forever as a witness to our profound scepticism and our universal irony.' "So the men did, and they died. "But the book lived always, so beautifully had it been written, and so astounding the quality of imagination with which these men of mind and genius had endowed it. They had neglected to give it a name, but after they were dead it became known as the Bible.

When once to a man the human face is the human face divine, and the hand of his neighbour is the hand of a brother, then will he understand what St Paul meant when he said, "I could wish that myself were accursed from Christ for my brethren." But he will no longer understand those who, so far from feeling the love of their neighbour an essential of their being, expect to be set free from its law in the world to come. There, at least, for the glory of God, they may limit its expansive tendencies to the narrow circle of their heaven. On its battlements of safety, they will regard hell from afar, and say to each other, "Hark! Listen to their moans. But do not weep, for they are our neighbours no more." St Paul would be wretched before the throne of God, if he thought there was one man beyond the pale of his mercy, and that as much for God's glory as for the man's sake. And what shall we say of the man Christ Jesus? Who, that loves his brother, would not, upheld by the love of Christ, and with a dim hope that in the far-off time there might be some help for him, arise from the company of the blessed, and walk down into the dismal regions of despair, to sit with the last, the only unredeemed, the Judas of his race, and be himself more blessed in the pains of hell, than in the glories of heaven? Who, in the midst of the golden harps and the white wings, knowing that one of his kind, one miserable brother in the old-world-time when men were taught to love their neighbour as themselves, was howling unheeded far below in the vaults of the creation, who, I say, would not feel that he must arise, that he had no choice, that, awful as it was, he must gird his loins, and go down into the smoke and the darkness and the fire, travelling the weary and fearful road into the far country to find his brother?—who, I mean, that had the mind of Christ, that had the love of the Father?

When you are quite well enough to travel, Latimer, I shall take you home with me. The journey will amuse you and do you good, for I shall go through the Tyrol and Austria, and you will see many new places. Our neighbours, the Filmores, are come; Alfred will join us at Basle, and we shall all go together to Vienna, and back by Prague...' My father was called away before he had finished his sentence, and he left my mind resting on the word Prague with a strange sense that a new and wondrous scene was breaking upon me: a city under the broad sunshine, that seemed to me as if it were summer sunshine of a long-past century arrested in its course-unrefreshed for ages by dews of night, or the rushing rain-cloud; scorching the dusty, weary, time-eaten grandeur of a people doomed to live on in the stale repetition of memories, like deposed and superannuated kings in their regal gold inwoven tatters. The city looked so thirsty that the broad river seemed to me a sheet of metal; and the blackened statues, as I passed under their blank gaze, along the unending bridge, with their ancient garments and their saintly crowns, seemed to me the real inhabitants and owners of this place, while the busy, trivial men and women, hurrying to and fro, were a swarm of ephemeral visitants infesting it for a day. It is such grim, stony beings as these, I thought, who are the fathers of ancient faded children, in those tanned time-fretted dwellings that crowd the steep before me; who pay their court in the worn and crumbling pomp of the palace which stretches its monotonous length on the height; who worship wearily in the stifling air of the churches, urged by no fear or hope, but compelled by their doom to be ever old and undying, to live on in the rigidity of habit, as they live on in perpetual midday, without the repose of night or the new birth of morning. A stunning clang of metal suddenly thrilled through me, and I became conscious of the objects in my room again: one of the fire-irons had fallen as Pierre opened the door to bring me my draught. My heart was palpitating violently, and I begged Pierre to leave my draught beside me; I would take it presently. ("The Lifted Veil")

O’Brien leaned over him, deliberately bringing the worn face nearer. You are thinking, he said, that my face is old and tired. You are thinking that I talk of power, and yet I am not even able to prevent the decay of my own body. Can you not understand, Winston, that the individual is only a cell? The weariness of the cell is the vigour of the organism. Do you die when you cut your fingernails? We are priests of power, he said. God is power. But at present power is only a word so far as you are concerned. It is time for you to gather some idea of what power means. The first thing you must realise is that power is collective. The individual only has power in so far as he ceases to be an individual. You know the Party slogan: ‘Freedom is slavery’. Has it ever occurred to you that it is reversible? Slavery is freedom. Alone – free- the human being is always defeated. It must be so, because every human being is doomed to die, which is the greatest of all failures. But if he can make complete, utter submission, if he can escape from his identity, if he can merge himself in the Party so that he is the Party, then he is all-powerful and immortal. The second thing for you to realise is that power is power over human beings. Over the body – but, above all, over the mind. Power over matter – external reality, as you would call it – is not important. Already our control over matter is absolute….But how can you control matter? He burst out. You don’t even control the climate or the law of gravity. And there are disease, pain, death- O’Brien silenced him by a movement of the hand. We control matter because we control the mind. Reality is inside the skull. You will learn by degrees, Winston….But the world itself is only a speck of dust. And man is tiny-helpless! How long has he been in existence? For millions of years the earth was uninhabited…Nonsense. The earth is as old as we are, no older. How could it be older? Nothing exist except through human consciousness…

Although, to restless and ardent minds, morning may be the fitting season for exertion and activity, it is not always at that time that hope is strongest or the spirit most sanguine and buoyant. In trying and doubtful positions, youth, custom, a steady contemplation of the difficulties which surround us, and a familiarity with them, imperceptibly diminish our apprehensions and beget comparative indifference, if not a vague and reckless confidence in some relief, the means or nature of which we care not to foresee. But when we come, fresh, upon such things in the morning, with that dark and silent gap between us and yesterday; with every link in the brittle chain of hope, to rivet afresh; our hot enthusiasm subdued, and cool calm reason substituted in its stead; doubt and misgiving revive. As the traveller sees farthest by day, and becomes aware of rugged mountains and trackless plains which the friendly darkness had shrouded from his sight and mind together, so, the wayfarer in the toilsome path of human life sees, with each returning sun, some new obstacle to surmount, some new height to be attained. Distances stretch out before him which, last night, were scarcely taken into account, and the light which gilds all nature with its cheerful beams, seems but to shine upon the weary obstacles that yet lie strewn between him and the grave.

Suppose for a moment that you were allowed to enter heaven without holiness. What would you do? What possible enjoyment could you feel there? To which of all the saints would you join yourself, and by whose side would you sit down? Their pleasures are not your pleasures, their tastes not your tastes, their character not your character. How could you possibly be happy, if you had not been holy on earth? Now perhaps you love the company of the light and the careless, the worldly-minded and the covetous, the reveller and the pleasure-seeker, the ungodly and the profane. There will be none such in heaven. Now perhaps you think the saints of God too strict and particular, and serious. You rather avoid them. You have no delight in their society. There will be no other company in heaven. Now perhaps you think praying, and Scripture-reading, and hymn singing, dull and melancholy, and stupid work—a thing to be tolerated now and then, but not enjoyed. You reckon the Sabbath a burden and a weariness; you could not possibly spend more than a small part of it in worshipping God. But remember, heaven is a never-ending Sabbath. The inhabitants thereof rest not day or night, saying, “Holy, holy, holy, Lord God Almighty” and singing the praise of the Lamb. How could an unholy man find pleasure in occupation such as this? Think you that such an one would delight to meet David, and Paul, and John, after a life spent in doing the very things they spoke against? Would he take sweet counsel with them, and find that he and they had much in common?—Think you, above all, that he would rejoice to meet Jesus, the Crucified One, face to face, after cleaving to the sins for which He died, after loving His enemies and despising His friends? Would he stand before Him with confidence, and join in the cry, “This is our God; we have waited for Him, we will be glad and rejoice in His salvation”? (Isa. xxv. 9.) Think you not rather that the tongue of an unholy man would cleave to the roof of his mouth with shame, and his only desire would be to be cast out! He would feel a stranger in a land he knew not, a black sheep amidst Christ’s holy flock. The voice of Cherubim and Seraphim, the song of Angels and Archangels and all the company of heaven, would be a language he could not understand. The very air would seem an air he could not breathe. I know not what others may think, but to me it does seem clear that heaven would be a miserable place to an unholy man. It cannot be otherwise. People may say, in a vague way, “they hope to go to heaven;” but they do not consider what they say. There must be a certain “meetness for the inheritance of the saints in light.” Our hearts must be somewhat in tune. To reach the holiday of glory, we must pass through the training school of grace. We must be heavenly-minded, and have heavenly tastes, in the life that now is, or else we shall never find ourselves in heaven, in the life to come.

They are all in the same category, both those who are afflicted with fickleness, boredom and a ceaseless change of purpose, and who always yearn for what they left behind, and those who just yawn from apathy. There are those too who toss around like insomniacs, and keep changing their position until they find rest through sheer weariness. They keep altering the condition of their lives, and eventually stick to that one in which they are trapped not by weariness with further change but by old age which is too sluggish for novelty. There are those too who suffer not from moral steadfastness but from inertia, and so lack the fickleness to live as they wish, and just live as they have begun. In fact there are innumerable characteristics of the malady, but one effect - dissatisfaction with oneself. This arises from mental instability and from fearful and unfulfilled desires, when men do not dare or do not achieve all they long for, and all they grasp at is hope: they are always unbalanced and fickle, an inevitable consequence of living in suspense. They struggle to gain their prayers by every path, and they teach and force themselves to do dishonourable and difficult things; and when their efforts are unrewarded the fruitless disgrace tortures them, and they regret not the wickedness but the frustration of their desires. Then they are gripped by repentance for their attempt and fear of trying again, and they are undermined by the restlessness of a mind that can discover no outlet, because they can neither control nor obey their desires, by the dithering of life that cannot see its way ahead, and by the lethargy of a soul stagnating amid its abandoned hopes.

The alternative to soul-acceptance is soul-fatigue. There is a kind of fatigue that attacks the body. When we stay up too late and rise too early; when we try to fuel ourselves for the day with coffee and a donut in the morning and Red Bull in the afternoon; when we refuse to take the time to exercise and we eat foods that clog our brains and arteries; when we constantly try to guess which line at the grocery store will move faster and which car in which lane at the stoplight will move faster and which parking space is closest to the mall, our bodies grow weary. There is a kind of fatigue that attacks the mind. When we are bombarded by information all day at work . . . When multiple screens are always clamoring for our attention . . . When we carry around mental lists of errands not yet done and bills not yet paid and emails not yet replied to . . . When we try to push unpleasant emotions under the surface like holding beach balls under the water at a swimming pool . . . our minds grow weary. There is a kind of fatigue that attacks the will. We have so many decisions to make. When we are trying to decide what clothes will create the best possible impression, which foods will bring us the most pleasure, which tasks at work will bring us the most success, which entertainment options will make us the most happy, which people we dare to disappoint, which events we must attend, even what vacation destination will be most enjoyable, the need to make decisions overwhelms us. The sheer length of the menu at Cheesecake Factory oppresses us. Sometimes college students choose double majors, not because they want to study two fields, but simply because they cannot make the decision to say “no” to either one. Our wills grow weary with so many choices.

He then said something in Arabic to Ali, who made a sign of obedience and withdrew, but not to any distance. As to Franz a strange transformation had taken place in him. All the bodily fatigue of the day, all the preoccupation of mind which the events of the evening had brought on, disappeared as they do at the first approach of sleep, when we are still sufficiently conscious to be aware of the coming of slumber. His body seemed to acquire an airy lightness, his perception brightened in a remarkable manner, his senses seemed to redouble their power, the horizon continued to expand; but it was not the gloomy horizon of vague alarms, and which he had seen before he slept, but a blue, transparent, unbounded horizon, with all the blue of the ocean, all the spangles of the sun, all the perfumes of the summer breeze; then, in the midst of the songs of his sailors, -- songs so clear and sonorous, that they would have made a divine harmony had their notes been taken down, -- he saw the Island of Monte Cristo, no longer as a threatening rock in the midst of the waves, but as an oasis in the desert; then, as his boat drew nearer, the songs became louder, for an enchanting and mysterious harmony rose to heaven, as if some Loreley had decreed to attract a soul thither, or Amphion, the enchanter, intended there to build a city. At length the boat touched the shore, but without effort, without shock, as lips touch lips; and he entered the grotto amidst continued strains of most delicious melody. He descended, or rather seemed to descend, several steps, inhaling the fresh and balmy air, like that which may be supposed to reign around the grotto of Circe, formed from such perfumes as set the mind a dreaming, and such fires as burn the very senses; and he saw again all he had seen before his sleep, from Sinbad, his singular host, to Ali, the mute attendant; then all seemed to fade away and become confused before his eyes, like the last shadows of the magic lantern before it is extinguished, and he was again in the chamber of statues, lighted only by one of those pale and antique lamps which watch in the dead of the night over the sleep of pleasure. They were the same statues, rich in form, in attraction, and poesy, with eyes of fascination, smiles of love, and bright and flowing hair. They were Phryne, Cleopatra, Messalina, those three celebrated courtesans. Then among them glided like a pure ray, like a Christian angel in the midst of Olympus, one of those chaste figures, those calm shadows, those soft visions, which seemed to veil its virgin brow before these marble wantons. Then the three statues advanced towards him with looks of love, and approached the couch on which he was reposing, their feet hidden in their long white tunics, their throats bare, hair flowing like waves, and assuming attitudes which the gods could not resist, but which saints withstood, and looks inflexible and ardent like those with which the serpent charms the bird; and then he gave way before looks that held him in a torturing grasp and delighted his senses as with a voluptuous kiss. It seemed to Franz that he closed his eyes, and in a last look about him saw the vision of modesty completely veiled; and then followed a dream of passion like that promised by the Prophet to the elect. Lips of stone turned to flame, breasts of ice became like heated lava, so that to Franz, yielding for the first time to the sway of the drug, love was a sorrow and voluptuousness a torture, as burning mouths were pressed to his thirsty lips, and he was held in cool serpent-like embraces. The more he strove against this unhallowed passion the more his senses yielded to its thrall, and at length, weary of a struggle that taxed his very soul, he gave way and sank back breathless and exhausted beneath the kisses of these marble goddesses, and the enchantment of his marvellous dream.

Scene I. A little dark Parlour in Boston: Guards standing at the door. Hazlerod, Crusty Crowbar, Simple Sapling, Hateall, and Hector Mushroom. Simple. I know not what to think of these sad times, The people arm'd,—and all resolv'd to die Ere they'll submit.—— Crusty Crowbar. I too am almost sick of the parade Of honours purchas'd at the price of peace. Simple. Fond as I am of greatness and her charms, Elate with prospects of my rising name, Push'd into place,—a place I ne'er expected, My bounding heart leapt in my feeble breast. And ecstasies entranc'd my slender brain.— But yet, ere this I hop'd more solid gains, As my low purse demands a quick supply.— Poor Sylvia weeps,—and urges my return To rural peace and humble happiness, As my ambition beggars all her babes. Crusty. When first I listed in the desp'rate cause, And blindly swore obedience to his will, So wise, so just, so good I thought Rapatio, That if salvation rested on his word I'd pin my faith, and risk my hopes thereon. Hazlerod. Any why not now?—What staggers thy belief? Crusty. Himself—his perfidy appears— It is too plain he has betray'd his country; And we're the wretched tools by him mark'd out To seal its ruins—tear up the ancient forms, And every vestige treacherously destroy, Nor leave a trait of freedom in the land. Nor did I think hard fate wou'd call me up From drudging o'er my acres, Treading the glade, and sweating at the plough, To dangle at the tables of the great; At bowls and cards to spend my frozen years; To sell my friends, my country, and my conscience; Profane the sacred sabbaths of my God; Scorn'd by the very men who want my aid To spread distress o'er this devoted people. Hazlerod. Pho—what misgivings—why these idle qualms, This shrinking backwards at the bugbear conscience; In early life I heard the phantom nam'd, And the grave sages prate of moral sense Presiding in the bosom of the just; Or planting thongs about the guilty heart. Bound by these shackles, long my lab'ring mind, Obscurely trod the lower walks of life, In hopes by honesty my bread to gain; But neither commerce, or my conjuring rods, Nor yet mechanics, or new fangled drills, Or all the iron-monger's curious arts, Gave me a competence of shining ore, Or gratify'd my itching palm for more; Till I dismiss'd the bold intruding guest, And banish'd conscience from my wounded breast. Crusty. Happy expedient!—Could I gain the art, Then balmy sleep might sooth my waking lids, And rest once more refresh my weary soul.

Turn it beautiful. His words came faintly at first, but they came again and again, always softly, always with the insistence of an elder commanding wisdom. Turn it all to beauty. She walked to the rail. When she turned and sat upon it, she heard a sailor in the crowd murmur that she might play them a tune. She hoped he was right. She needed the voices to be wrong. Fin raised the instrument to the cleft of her neck and closed her eyes. She emptied her mind and let herself be carried back to her earliest memory, the first pain she ever knew: the knowledge that her parents didn’t want her. The despair of rejection coursed through her. It fathered a knot of questions that bound her, enveloped her. Waves of uncertainty and frailty shook her to the bones. Her body quivered with anger and hopelessness. She reeled on the edge of a precipice. She wanted to scream or to throw her fists but she held it inside; she struggled to control it. She fought to subjugate her pain, but it grew. It welled up; it filled her mind. When she could hold it no more, exhausted by defiance and wearied by years of pretending not to care, Bartimaeus’s words surrounded her. Got to turn it beautiful. She dropped her defenses. She let weakness fill her. She accepted it. And the abyss yawned. She tottered over the edge and fell. The forces at war within her raced down her arms and set something extraordinary in motion; they became melody and harmony: rapturous, golden. Her fingers coaxed the long-silent fiddle to life. They danced across the strings without hesitation, molding beauty out of the miraculous combination of wood, vibration, and emotion. The music was so bright she felt she could see it. The poisonous voices were outsung. Notes raged out of her in a torrent. She had such music within her that her bones ached with it, the air around her trembled with it, her veins bled it. The men around fell still and silent. Some slipped to the deck and sat enraptured like children before a travelling bard.

Men in Númenor are half-Elves (said Erendis), especially the high men; they are neither the one nor the other. The long life that they were granted deceives them, and they dally in the world, children in mind, until age finds them – and then many only forsake play out of doors for play in their houses. They turn their play into great matters and great matters into play. They would be craftsmen and loremasters and heroes all at once; and women to them are but fires on the hearth – for others to tend, until they are tired of play in the evening. All things were made for their service: hills are for quarries, river to furnish water or to turn wheels, trees for boards, women for their body’s need, or if fair to adorn their table and hearth; and children to be teased when nothing else is to do – but they would as soon play with their hounds’ whelps. To all they are gracious and kind, merry as larks in the morning (if the sun shines); for they are never wrathful if they can avoid it. Men should be gay, they hold, generous as the rich, giving away what they do not need. Anger they show only when they become aware, suddenly, that there are other wills in the world beside their own. Then they will be as ruthless as the seawind if anything dare to withstand them. Thus it is, Ancalimë, and we cannot alter it. For men fashioned Númenor: men, those heroes of old that they sing of – of their women we hear less, save that they wept when their men were slain. Númenor was to be a rest after war. But if they weary of rest and the plays of peace, soon they will go back to their great play, manslaying and war. Thus it is; and we are set here among them. But we need not assent. If we love Númenor also, let us enjoy it before they ruin it. We also are daughters of the great, and we have wills and courage of our own. Therefore do not bend, Ancalimë. Once bend a little, and they will bend you further until you are bowed down. Sink your roots into the rock, and face the wind, though it blow away all your leaves.

It's of some interest that the lively arts of the millenial U.S.A. treat anhedonia and internal emptiness as hip and cool. It's maybe the vestiges of the Romantic glorification of Weltschmerz, which means world-weariness or hip ennui. Maybe it's the fact that most of the arts here are produced by world-weary and sophisticated older people and then consumed by younger people who not only consume art but study it for clues on how to be cool, hip -- and keep in mind that, for kids and younger people, to be hip and cool is the same to be admired and accepted and included and so Unalone. Forget so-called peer pressure. It's more like peer-hunger. No? We enter a spiritual puberty where we snap to the fact that the great tanscendent horror is loneliness, excluded encagement in the self. Once we've hit this age, we will now give or take anything, wear any mask, to fit, be part-of, not be Alone, we young. The U.S. arts are our guide to inclusion. A how-to. We are shown how to fashion masks of ennui and jaded irony at a young age where the face is fictile enough to assume the sahpe of whatever it wears. And then it's stuck there, the weary cynicism that save us from gooey sentiment and unsophisticated naïveté. Sentiment equals naïveté on this continent (at least since the Reconfiguration). One of the things sophisticated viewers have always liked about J. O. Incandenza's The American Century as Seen Through a Brick is its unsubtle thesis that naïveté is the last true terrible sin in the theology of millennial America. And since sin is the sort of thing that can be talked about only figuratively, it's natural that Himself's dark little cartridge was mostly about a myth, viz. that queerly persistent U.S. myth that cynicism and naïveté are mutually exclusive. Hal, who's empty but not dumb, theorizes privately that what passes for hip cynical transcendence of sentiment is really some kind of fear of being really human, since to be really human (at least as he conceptualizes it) is probably to be unavoidably sentimental and naïve and goo-prone and generally pathetic, is to be in some basic interior way forever infantile, some sort of not-quite-right-looking infant dragging itself anaclitically around the map, with big wet eyes and froggy-soft skin, huge skull, gooey drool. One of the really American things about Hal, probably, is thie way he despises what it is he's really lonely for: this hideous internal self, incontinent of sentiment and need, that pules and writhes just under the hip empty mask, anhedonia.

Gregori stepped away from the huddled mass of tourists, putting distance between himself and the guide. He walked completely erect,his head high, his long hair flowing around him. His hands were loose at his sides, and his body was relaxed, rippling with power. "Hear me now, ancient one." His voice was soft and musical, filling the silence with beauty and purity. "You have lived long in this world, and you weary of the emptiness. I have come in anwer to your call." "Gregori.The Dark One." The evil voice hissed and growled the words in answer. The ugliness tore at sensitive nerve endings like nails on a chalkboard. Some of the tourists actually covered their ears. "How dare you enter my city and interfere where you have no right?" "I am justice,evil one. I have come to set your free from the bounaries holding you to this place." Gregori's voice was so soft and hypnotic that those listening edged out from their sanctuaries.It beckoned and pulled, so that none could resist his every desire. The black shape above their head roiled like a witch's cauldron. A jagged bolt of lightning slammed to earth straight toward the huddled group. Gregori raised a hand and redirected the force of energy away from the tourists and Savannah. A smile edged the cruel set of his mouth. "You think to mock me with display,ancient one? Do not attempt to anger what you do not understand.You came to me.I did not hunt you.You seek to threaten my lifemate and those I count as my friends.I can do no other than carry the justice of our people to you." Gregori's voice was so reasonable, so perfect and pure,drawing obedience from the most recalcitrant of criminals. The guide made a sound,somewhere between disbelief and fear.Gregori silenced him with a wave of his hand, needing no distractions. But the noise had been enough for the ancient one to break the spell Gregori's voice was weaving around him. The dark stain above their heads thrashed wildly, as if ridding itself ot ever-tightening bonds before slamming a series of lightning strikes at the helpless mortals on the ground. Screams and moans accompanied the whispered prayers, but Gregori stood his ground, unflinching. He merely redirected the whips of energy and light, sent them streaking back into the black mass above their heads.A hideous snarl,a screech of defiance and hatred,was the only warning before it hailed. Hufe golfball-sized blocks of bright-red ice rained down toward them. It was thick and horrible to see, the shower of frozen blood from the skies. But it stopped abruptly, as if an unseen force held it hovering inches from their heads. Gregori remained unchanged, impassive, his face a blank mask as he shielded the tourists and sent the hail hurtling back at their attacker.From out of the cemetery a few blocks from them, an army of the dead rose up. Wolves howled and raced along beside the skeletons as they moved to intercept the Carpathian hunter. Savannah. He said her name once, a soft brush in her mind. I've got it, she sent back instantly.Gregori had his hands full dealing with the abominations the vampire was throwing at him; he did't need to waste his energy protecting the general public from the apparition. She moved out into the open, a small, fragile figure, concentrating on the incoming threat. To those dwelling in the houses along the block and those driving in their cars, she masked the pack of wolves as dogs racing down the street.The stick=like skeletons, grotesque and bizarre, were merely a fast-moving group of people. She held the illusion until they were within a few feet of Gregori.Dropping the illusion, she fed every ounce of her energy and power to Gregori so he could meet the attack.

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.