When The Opportunity Presents Itself Quotes

Another way that you love your enemy is this: When the opportunity presents itself for you to defeat your enemy, that is the time which you must not do it. There will come a time, in many instances, when the person who hates you most, the person who has misused you most, the person who has gossiped about you most, the person who has spread false rumors about you most, there will come a time when you will have an opportunity to defeat that person. It might be in terms of a recommendation for a job; it might be in terms of helping that person to make some move in life. That’s the time you must do it. That is the meaning of love. In the final analysis, love is not this sentimental something that we talk about. It’s not merely an emotional something. Love is creative, understanding goodwill for all men. It is the refusal to defeat any individual. When you rise to the level of love, of its great beauty and power, you seek only to defeat evil systems. Individuals who happen to be caught up in that system, you love, but you seek to defeat the system.

As ever, his grief made my heart ache. "Ambition is a dangerous thing," I murmured. "One can harbor it unknowing, only to find it sparked into life when the opportunity presents itself.

When ye are prepared for a thing, the opportunity to use it presents itself.

When you lose your path, you get an opportunity to discover a world you have never known! And better worlds are often found this way! Darkness and uncertainty hide presents in itself!

People may claim to be “free,” yet they cannot control themselves from gluttony in the presence of food or from illicit sexual relations when the opportunity presents itself. Such a notion of freedom is devoid of substance.

Her eyes widen and she shoves me back and then there's a space between us, enough to paralyze me with all of the things I could do to her next. I could raise my hand and hit her in the face or bring my knee into her stomach, take a fistful of her hair and rip it out of her skull. You don't get to do this when you're a girl, so when the opportunity for violence finally presents itself, I want all of it at once.

The rules of scarcity govern prison life: accumulate when the opportunity presents itself, figure out what to do with your loot later. Sometimes,

The atheist, agnostic, or secularist ... should not be cowed by exaggerated sensitivity to people's religious beliefs and fail to speak vigorously and pointedly when the devout put forth arguments manifestly contrary to all the acquired knowledge of the past two or three millennia. Those who advocate a piece of folly like the theory of an 'intelligent creator' should be held accountable for their folly; they have no right to be offended for being called fools until they establish that they are not in fact fools. Religiously inclined writers like Stephen L Carter may plead that 'respect' should be accorded to religious views in public discourse, but he neglects to demonstrate that those views are worthy of respect. All secularists -- scientists, literary figures, even politicians (if there are any such with the requisite courage) -- should speak out on the issue when the opportunity presents itself.

Language signifies when instead of copying thought it lets itself be taken apart and put together again by thought. Language bears the sense of thought as a footprint signifies the movement and effort of a body. The empirical use of already established language should be distinguished from its creative use. Empirical language can only be the result of creative language. Speech in the sense of empirical language - that is, the opportune recollection of a preestablished sign – is not speech in respect to an authentic language. It is, as Mallarmé said, the worn coin placed silently in my hand. True speech, on the contrary - speech which signifies, which finally renders "l'absente de tous bouquets" present and frees the sense captive in the thing - is only silence in respect to empirical usage, for it does not go so far as to become a common noun. Language is oblique and autonomous, and if it sometimes signifies a thought or a thing directly, that is only a secondary power derived from its inner life. Like the weaver, the writer works on the wrong side of his material. He has only to do with the language, and it is thus that he suddenly finds himself surrounded by sense.

Each day, we’re given many opportunities to open up or shut down. The most precious opportunity presents itself when we come to the place where we think we can’t handle whatever is happening. It’s too much. It’s gone too far. We feel bad about ourselves. There’s no way we can manipulate the situation to make ourselves come out looking good. No matter how hard we try, it just won’t work. Basically, life has just nailed us.

Bet? Yo?” Kill looked at me like I was a horrific car accident. “Who talks like that? What do you have against the English language? You seem to butcher it whenever the opportunity presents itself. Did English hurt you when you were young? Show me where on the doll.

The magic happens behind the scenes. Sit on ready so when an opportunity presents itself, you will be prepared.

Life gives us precious few opportunities to put our best foot forward, so when a chance to shine presents itself, one should always take it.

Life is full of plot twists you can’t control, June. Which is all the more reason to shag like mad when the opportunity presents itself.

The essence of meditation practice in Dzogchen is encapsulated by these four points: ▪ When one past thought has ceased and a future thought has not yet risen, in that gap, in between, isn’t there a consciousness of the present moment; fresh, virgin, unaltered by even a hair’s breadth of a concept, a luminous, naked awareness? Well, that is what Rigpa is! ▪ Yet it doesn’t stay in that state forever, because another thought suddenly arises, doesn’t it? This is the self-radiance of that Rigpa. ▪ However, if you do not recognize this thought for what it really is, the very instant it arises, then it will turn into just another ordinary thought, as before. This is called the “chain of delusion,” and is the root of samsara. ▪ If you are able to recognize the true nature of the thought as soon as it arises, and leave it alone without any follow-up, then whatever thoughts arise all automatically dissolve back into the vast expanse of Rigpa and are liberated. Clearly this takes a lifetime of practice to understand and realize the full richness and majesty of these four profound yet simple points, and here I can only give you a taste of the vastness of what is meditation in Dzogchen. … Dzogchen meditation is subtly powerful in dealing with the arisings of the mind, and has a unique perspective on them. All the risings are seen in their true nature, not as separate from Rigpa, and not as antagonistic to it, but actually as none other–and this is very important–than its “self-radiance,” the manifestation of its very energy. Say you find yourself in a deep state of stillness; often it does not last very long and a thought or a movement always arises, like a wave in the ocean.  Don’t reject the movement or particulary embrace the stillness, but continue the flow of your pure presence. The pervasive, peaceful state of your meditation is the Rigpa itself, and all risings are none other than this Rigpa’s self-radiance. This is the heart and the basis of Dzogchen practice. One way to imagine this is as if you were riding on the sun’s rays back to the sun: …. Of couse there are rough as well as gentle waves in the ocean; strong emotions come, like anger, desire, jealousy. The real practitioner recognizes them not as a disturbance or obstacle, but as a great opportunity. The fact that you react to arisings such as these with habitual tendencies of attachment and aversion is a sign not only that you are distracted, but also that you do not have the recognition and have lost the ground of Rigpa. To react to emotions in this way empowers them and binds us even tighter in the chains of delusion. The great secret of Dzogchen is to see right through them as soon as they arise, to what they really are: the vivid and electric manifestation of the energy of Rigpa itself. As you gradually learn to do this, even the most turbulent emotions fail to seize hold of you and dissolve, as wild waves rise and rear and sink back into the calm of the ocean. The practitioner discovers–and this is a revolutionary insight, whose subtlety and power cannot be overestimated–that not only do violent emotions not necessarily sweep you away and drag you back into the whirlpools of your own neuroses, they can actually be used to deepen, embolden, invigorate, and strengthen the Rigpa. The tempestuous energy becomes raw food of the awakened energy of Rigpa. The stronger and more flaming the emotion, the more Rigpa is strengthened.

The only difference between them and you, at this moment, is that when opportunity presented itself, they went into the phone booth and put on the cape. They took the leap. That’s basically it.

When a course of action is forced upon you it’s best to accept it with grace and milk it for whatever you can get, right up to the moment the first opportunity to weasel out of the deal presents itself.

Because I questioned myself and my sanity and what I was doing wrong in this situation. Because of course I feared that I might be overreacting, overemotional, oversensitive, weak, playing victim, crying wolf, blowing things out of proportion, making things up. Because generations of women have heard that they’re irrational, melodramatic, neurotic, hysterical, hormonal, psycho, fragile, and bossy. Because girls are coached out of the womb to be nonconfrontational, solicitous, deferential, demure, nurturing, to be tuned in to others, and to shrink and shut up. Because speaking up for myself was not how I learned English. Because I’m fluent in Apology, in Question Mark, in Giggle, in Bowing Down, in Self-Sacrifice. Because slightly more than half of the population is regularly told that what happens doesn’t or that it isn’t the big deal we’re making it into. Because your mothers, sisters, and daughters are routinely second-guessed, blown off, discredited, denigrated, besmirched, belittled, patronized, mocked, shamed, gaslit, insulted, bullied, harassed, threatened, punished, propositioned, and groped, and challenged on what they say. Because when a woman challenges a man, then the facts are automatically in dispute, as is the speaker, and the speaker’s license to speak. Because as women we are told to view and value ourselves in terms of how men view and value us, which is to say, for our sexuality and agreeability. Because it was drilled in until it turned subconscious and became unbearable need: don’t make it about you; put yourself second or last; disregard your feelings but not another’s; disbelieve your perceptions whenever the opportunity presents itself; run and rerun everything by yourself before verbalizing it—put it in perspective, interrogate it: Do you sound nuts? Does this make you look bad? Are you holding his interest? Are you being considerate? Fair? Sweet? Because stifling trauma is just good manners. Because when others serially talk down to you, assume authority over you, try to talk you out of your own feelings and tell you who you are; when you’re not taken seriously or listened to in countless daily interactions—then you may learn to accept it, to expect it, to agree with the critics and the haters and the beloveds, and to sign off on it with total silence. Because they’re coming from a good place. Because everywhere from late-night TV talk shows to thought-leading periodicals to Hollywood to Silicon Valley to Wall Street to Congress and the current administration, women are drastically underrepresented or absent, missing from the popular imagination and public heart. Because although I questioned myself, I didn’t question who controls the narrative, the show, the engineering, or the fantasy, nor to whom it’s catered. Because to mention certain things, like “patriarchy,” is to be dubbed a “feminazi,” which discourages its mention, and whatever goes unmentioned gets a pass, a pass that condones what it isn’t nice to mention, lest we come off as reactionary or shrill.

Mussolini had learnt more from Lenin and the Bolsheviks than he would have cared to admit, notably the lesson that parliamentary majorities were far less important than the ability and determination to instil fear in opponents and to act ruthlessly when an opportunity presented itself.

Yes, my dear," he said reaching his hand to her cheek from where he sat. "But, it only takes one success to erase all the failures. When an opportunity presents itself, the only true failure takes place if one doesn't try at all. My wings weren't ready to fly this time, but, next time, you'll see. They all will see.

You don't get to do this when you're a girl, so when the opportunity for violence finally presents itself, I want all of it at once.

But it has been my experience that guilt shadows a person like a most reliable friend, urging them to reveal the truth when opportunity at last presents itself.

To be passive is to let others decide for you. To be aggressive is to decide for others. To be assertive is to decide for yourself. In myths, nothing good comes from gloating. You have to let the gods maintain the image of their singular power. I did not yet know that nightmares know no geography, that guilt and anxiety wander borderless. It is a reflex to expect the bad with the good. I don't know what fears kept hidden only grow more fierce. I don't know that my habits of pretending are only making us worse. Maybe moving forward also meant circling back. There are always two worlds. The one that I choose and the one that I deny, which inserts itself without my permission. To change our behavior, we must change our feelings and to change our feelings, we must change our thoughts. Freedom is bout choice - about choosing compassion, humor, optimism, intuition, curiosity and self-expression. To be free is to live in the present. When you have something to prove, you are not free. When we grieve, it's not just over what happened - we grieve for what didn't happen. You can't heal what you can't feel. It's easier to hold someone or something else responsible for your pain than to take responsibility for ending your own victimhood. Our painful experiences aren't a liability, they are a gift. They give us perspective and meaning, an opportunity to find our unique purpose and our strength. One of the proving grounds for our freedom is in how we relate to our loved ones. There is no forgiveness without rage. But to ask "why" is to stay in the past, to keep company with our guilt and regret. We can't control other people and we can't control the past. You can't change what happened, you can't change what you did or what was done to you. But you can choose how you live now.

An autotelic experience is very different from the feelings we typically have in the course of life. So much of what we ordinarily do has no value in itself, and we do it only because we have to do it, or because we expect some future benefit from it. Many people feel that the time they spend at work is essentially wasted—they are alienated from it, and the psychic energy invested in the job does nothing to strengthen their self. For quite a few people free time is also wasted. Leisure provides a relaxing respite from work, but it generally consists of passively absorbing information, without using any skills or exploring new opportunities for action. As a result life passes in a sequence of boring and anxious experiences over which a person has little control. The autotelic experience, or flow, lifts the course of life to a different level. Alienation gives way to involvement, enjoyment replaces boredom, helplessness turns into a feeling of control, and psychic energy works to reinforce the sense of self, instead of being lost in the service of external goals. When experience is intrinsically rewarding life is justified in the present, instead of being held hostage to a hypothetical future gain.

He is not a challenge, he is not a conquest. You were once that for him, back when he used to call you a little beast and defeated you handily, time and again. You got the feeling over time and then again that he didn’t want to win, when he sparred with you. That was the motivation you needed. The opportunity presented itself; his weakness presented itself. You took it, you beat him, you got better, you stayed neck and neck. Just stay strong, was the first directive. Get stronger, was the next. Don’t die, was the final, and that is where you remain. Daunting, to excel at a game that you must eventually lose. Unless you really are an angel. Unless he really is already a ghost.

And when you come to the point that you look in the face of every man and see deep down within him what religion calls "the image of God," you begin to love him in spite of. No matter what he does, you see God’s image there. There is an element of goodness that he can never sluff off. Discover the element of good in your enemy. And as you seek to hate him, find the center of goodness and place your attention there and you will take a new attitude. Another way that you love your enemy is this: When the opportunity presents itself for you to defeat your enemy, that is the time which you must not do it. There will come a time, in many instances, when the person who hates you most, the person who has misused you most, the person who has gossiped about you most, the person who has spread false rumors about you most, there will come a time when you will have an opportunity to defeat that person. It might be in terms of a recommendation for a job; it might be in terms of helping that person to make some move in life. That’s the time you must do it. That is the meaning of love. In the final analysis, love is not this sentimental something that we talk about. It’s not merely an emotional something. Love is creative, understanding goodwill for all men. It is the refusal to defeat any individual. When you rise to the level of love, of its great beauty and power, you seek only to defeat evil systems. Individuals who happen to be caught up in that system, you love, but you seek to defeat the system.

Opportunity presents itself sometimes in unusual situations. What you think is the worst thing turns out to be a good thing. Difficult circumstances challenge people to do things they didn’t know they could do, and in those times when the outlook appears the worst, we find new reasons for optimism.

Never did so great an opportunity offer itself to England, and to all Europe, as is produced by the two Revolutions of America and France. By the former, freedom has a national champion in the western world; and by the latter, in Europe. When another nation shall join France, despotism and bad government will scarcely dare to appear. To use a trite expression, the iron is becoming hot all over Europe. The insulted German and the enslaved Spaniard, the Russ and the Pole, are beginning to think. The present age will hereafter merit to be called the Age of reason, and the present generation will appear to the future as the Adam of a new world.

There are spiritual gifts like mercy, faith, or generosity that enable people to set the standard, so to speak. But just because you don't have that spiritual gift doesn't mean you aren't held to any standard at all. Even if you aren't gifted in that way, you're still called to live mercifully, faithfully, and generously. You might not set the standard, but you need to meet the standard. There is a baseline that all of us are called to. When the opportunity presents itself, we need to show mercy, exercise faith, and give generously. In the same sense, all of us are called to take risks. If it doesn't involve risk, it doesn't exercise faith.

Oh, M. de Villefort," cried a beautiful creature, daughter to the Comte de Salvieux, and the cherished friend of Mademoiselle de Saint-Meran, "do try and get up some famous trial while we are at Marseille. I never was in a law-court; I am told it is so very amusing!" "Amusing, certainly," replied the young man, "inasmuch as, instead of shedding tears as at the fictitious tale of woe produced at a theatre, you behold in a law-court a case of real and genuine distress - a drama of life. The prisoner whom you there see pale, agitated, and alarmed, instead of - as is the case when a curtain falls on a tragedy - going home to sup peacefully with his family, and then retiring to rest, that he may recommence his mimic woes on the morrow, - is removed from your sight merely to be reconducted to his prison and delivered up to the executioner. I leave you to judge how far your nerves are calculated to bear you through such a scene. Of this, however, be assured, that should any favorable opportunity present itself, I will not fail to offer you the choice of being present.

The opportunity to walk back in our stories with Jesus might present itself when a snapshot of a memory comes to mind and we invite Him to connect the way we feel today to any hurt from our past. It might mean taking an honest feeling (insecurity, anger, resentment, powerlessness) into God’s presence and allowing Him to uncover, rewrite, and release us from the power of a memory or pattern in our past.

When an opportunity presents itself, and you have a choice of either living life—risky as it might be—or continuing to do what’s expected . . .” Claire paused, waiting for me to meet her gaze, a knowing smile curving her lips. She was quoting me, one of my favorite lines from my first film, Taco Tuesday. I returned her grin and finished the quote, “You have to grab that regal centaur by the mane and ride it over the rainbow of opportunity.” We finished together, “Or else it might mistake you for a unicorn and try to impregnate you.

I have seen countless people say they want to transform themselves and their lives and tune into the new vibration. But when the challenges have come, which are necessary to make that happen, they want out immediately and go back to life as before. Yet these challenges set us free. The reason we face personal and emotional mayhem when we start this journey is because of the need to clean out our emotional cesspit of suppressed and unprocessed emotional debris that we have pushed deep into our subconscious because we don’t want to deal with it. If we don’t clear the emotional gunge of this and other physical lifetimes, we can’t reconnect with our multidimensional self. We can’t be free of the reptilian manipulation and control from the lower fourth dimension. So when we say we intend to transform, that intent draws to us the people and experiences necessary to bring that suppressed emotion to the surface where we can see it and deal with it. The same is happening collectively as the information presented in this book comes into the light of public attention, so we can see it, address it and heal it. Much of the New Age is in denial of this collective cesspit because it doesn’t want to face its own personal cesspit. It would rather sit around a candle and kid itself it is enlightened while, in fact, it is an emotional wreck with a crystal in its hand. The information in this book is part of the healing of Planet Earth and the human consciousness as the veil lifts on all that has remained hidden and denied. Hey, this is a wonderful time we’re living through here. We are tuning to the cosmic dance, the wind of change, the rhythm of reconnection with all that is, has been, or ever will be. You have come to make a difference, for yourself and for the world. You have the opportunity to do that now, now, now. Grasp it and let’s end this nonsense. A few can only control billions because the billions let it happen. We don’t have to. And we can change it just by being ourselves, allowing other people to be themselves, and enjoying the gift of life. This is not a time to fear and it’s not a time to hide. It is a time to sing and a time to dance.

Transcendental generosity is generally misunderstood in the study of the Buddhist scriptures as meaning being kind to someone who is lower than you.  Someone has this pain and suffering and you are in a superior position and can save them—which is a very simple-minded way of looking down on someone.  But in the case of the bodhisattva, generosity is not so callous.  It is something very strong and powerful; it is communication.   Communication must transcend irritation, otherwise it will be like trying to make a comfortable bed in a briar patch.  The penetrating qualities of external color, energy, and light will come toward us, penetrating our attempts to communicate like a thorn pricking our skin.  We will wish to subdue this intense irritation and our communication will be blocked.   Communication must be radiation and receiving and exchange.  Whenever irritation is involved, then we are not able to see properly and fully and clearly the spacious quality of that which is coming toward us, that which is presenting itself as communication.  The external world is immediately rejected by our irritation which says, “no, no, this irritates me, go away.”  Such an attitude is the complete opposite of transcendental generosity.   So the bodhisattva must experience the complete communication of generosity, transcending irritation and self-defensiveness.  Otherwise, when thorns threaten to prick us, we feel that we are being attacked, that we must defend ourselves.  We run away from the tremendous opportunity for communication that has been given to us, and we have not been brave enough even to look to the other shore of the river.  We are looking back and trying to run away.   Generosity is a willingness to give, to open without philosophical or pious or religious motives, just simply doing what is required at any moment in any situation, not being afraid to receive anything.  Opening could take place in the middle of a highway.  We are not afraid that smog and dust or people’s hatreds and passions will overwhelm us; we simply open, completely surrender, give.  This means that we do not judge, do not evaluate.  If we attempt to judge or evaluate our experience, if we try to decide to what extent we should open, to what extent we should remain closed, the openness will have no meaning at all and the idea of paramita, of transcendental generosity, will be in vain.  Our action will not transcend anything, will cease to be the act of a bodhisattva.   The whole implication of the idea of transcendence is that we see through the limited notions, the limited conceptions, the warfare mentality of this as opposed to that. Generally, when we look at an object, we do not allow ourselves to see it properly.  Automatically we see our version of the object instead of actually seeing the object as it is.  Then we are quite satisfied, because we have manufactured or own version of the thing within ourselves.   Then we comment on it, we judge, we take or reject; but there is on real communication going on at all.   Cutting Through Spiritual Materialism, p.167, Chogyam Trungpa Rimpoche

APRIL 30 WHEN SOME BASIC NEED IS LACKING—time, energy, money—consider yourself blessed. Your very lack is an opportunity to latch onto Me in unashamed dependence. When you begin a day with inadequate resources, you must concentrate your efforts on the present moment. This is where you are meant to live—in the present; it is the place where I always await you. Awareness of your inadequacy is a rich blessing, training you to rely wholeheartedly on Me. The truth is that self-sufficiency is a myth perpetuated by pride and temporary success. Health and wealth can disappear instantly, as can life itself. Rejoice in your insufficiency, knowing that My Power is made perfect in weakness.

A parent-child combo might pop up at the crest of the old country road, wan and wary, and Mark Spitz shrank from these, no matter how well outfitted they were. Parenthood made grown-ups unpredictable. They hesitated at the key moment out of consideration for their kid’s abilities or safety, they were paranoid he wanted to rape or eat their offspring, they slowed him down with their baby steps or kept him distracted as he pondered their erraticism. They were worse than the bandits, who only wanted your stuff and sometimes managed to take it, on the spot, or at gunpoint later when the opportunity presented itself, when you were sleeping or taking a piss. The parents were dangerous because they didn’t want your precious supplies. They possessed the valuables, and it hobbled their reasoning.

An opportunity presented itself in 1894, when he was commissioned for a special task—to optimize lightbulbs, maximizing the light produced while minimizing the energy used. In order to do this, he had to tackle the problem of what is called black-body radiation. We can grasp what this is by going out to the campfire. If you stick a metal shish kebab skewer into the fire, its tip will eventually become red-hot. If it gets even hotter, the color will go from red to yellow to white, then blue. As the interior of the skewer heats up, the surface starts emitting electromagnetic radiation in the form of light, called thermal radiation. The hotter the interior (the higher the energy), the shorter the wavelength (and the higher the frequency) of the light that is emitted—thus the color change. Physicists soon posited an idealized object, a “perfect” emitter and absorber that would look black when it is cold, because all light that falls on it would be completely absorbed.

It is already the fashion to diminish Eliot by calling him derivative, the mouthpiece of Pound, and so forth; and yet if one wanted to understand the apocalypse of early modernism in its true complexity it would be Eliot, I fancy, who would demand one's closest attention. He was ready to rewrite the history of all that interested him in order to have past and present conform; he was a poet of apocalypse, of the last days and the renovation, the destruction of the earthly city as a chastisement of human presumption, but also of empire. Tradition, a word we especially associate with this modernist, is for him the continuity of imperial deposits; hence the importance in his thought of Virgil and Dante. He saw his age as a long transition through which the elect must live, redeeming the time. He had his demonic host, too; the word 'Jew' remained in lower case through all the editions of the poems until the last of his lifetime, the seventy-fifth birthday edition of 1963. He had a persistent nostalgia for closed, immobile hierarchical societies. If tradition is, as he said in After Strange Gods--though the work was suppressed--'the habitual actions, habits and customs' which represent the kinship 'of the same people living in the same place' it is clear that Jews do not have it, but also that practically nobody now does. It is a fiction, a fiction cousin to a myth which had its effect in more practical politics. In extenuation it might be said that these writers felt, as Sartre felt later, that in a choice between Terror and Slavery one chooses Terror, 'not for its own sake, but because, in this era of flux, it upholds the exigencies proper to the aesthetics of Art.' The fictions of modernist literature were revolutionary, new, though affirming a relation of complementarity with the past. These fictions were, I think it is clear, related to others, which helped to shape the disastrous history of our time. Fictions, notably the fiction of apocalypse, turn easily into myths; people will live by that which was designed only to know by. Lawrence would be the writer to discuss here, if there were time; apocalypse works in Woman in Love, and perhaps even in Lady Chatterley's Lover, but not n Apocalypse, which is failed myth. It is hard to restore the fictive status of what has become mythical; that, I take it, is what Mr. Saul Bellow is talking about in his assaults on wastelandism, the cant of alienation. In speaking of the great men of early modernism we have to make very subtle distinctions between the work itself, in which the fictions are properly employed, and obiter dicta in which they are not, being either myths or dangerous pragmatic assertions. When the fictions are thus transformed there is not only danger but a leak, as it were, of reality; and what we feel about. all these men at times is perhaps that they retreated inso some paradigm, into a timeless and unreal vacuum from which all reality had been pumped. Joyce, who was a realist, was admired by Eliot because he modernized myth, and attacked by Lewis because he concerned himself with mess, the disorders of common perception. But Ulysses ,alone of these great works studies and develops the tension between paradigm and reality, asserts the resistance of fact to fiction, human freedom and unpredictability against plot. Joyce chooses a Day; it is a crisis ironically treated. The day is full of randomness. There are coincidences, meetings that have point, and coincidences which do not. We might ask whether one of the merits of the book is not its lack of mythologizing; compare Joyce on coincidence with the Jungians and their solemn concordmyth, the Principle of Synchronicity. From Joyce you cannot even extract a myth of Negative Concord; he shows us fiction fitting where it touches. And Joyce, who probably knew more about it than any of the others, was not at tracted by the intellectual opportunities or the formal elegance of fascism.

Benjamin Munro was his name. She mouthed the syllables silently, Benjamin James Munro, twenty-six years old, late of London. He had no dependents, was a hard worker, a man not given to baseless talk. He'd been born in Sussex and grown up in the Far East, the son of archaeologists. He liked green tea, the scent of jasmine, and hot days that built towards rain. He hadn't told her all of that. He wasn't one of those pompous men who bassooned on about himself and his achievements as if a girl were just a pretty-enough face between a pair of willing ears. Instead, she'd listened and observed and gleaned, and, when the opportunity presented, crept inside the storehouse to check the head gardener's employment book. Alice had always fancied herself a sleuth, and sure enough, pinned behind a page of Mr. Harris's careful planting notes, she'd found Benjamin Munro's application. The letter itself had been brief, written in a hand Mother would have deplored, and Alice had scanned the whole, memorizing the bits, thrilling at the way the words gave depth and color to the image she'd created and been keeping for herself, like a flower pressed between pages. Like the flower he'd given her just last month. "Look, Alice"- the stem had been green and fragile in his broad, strong hand- "the first gardenia of the season.

But Nietzsche’s tragedy is found here once again. The aims, the prophecies are generous and universal, but the doctrine is restrictive, and the reduction of every value to historical terms leads to the direst consequences. Marx thought that the ends of history, at least, would prove to be moral and rational. That was his Utopia. But Utopia, at least in the form he knew it, is destined to serve cynicism, of which he wanted no part. Marx destroys all transcendence, then carries out, by himself, the transition from fact to duty. But his concept of duty has no other origin but fact. The demand for justice ends in injustice if it is not primarily based on an ethical justification of justice; without this, crime itself one day becomes a duty. When good and evil are reintegrated in time and confused with events, nothing is any longer good or bad, but only either premature or out of date. Who will decide on the opportunity, if not the opportunist? Later, say the disciples, you shall judge. But the victims will not be there to judge. For the victim, the present is the only value, rebellion the only action. Messianism, in order to exist, must construct a defense against the victims. It is possible that Marx did not want this, but in this lies his responsibility which must be examined, that he incurred by justifying, in the name of the revolution, the henceforth bloody struggle against all forms of rebellion.

Dear Mother, . . . We have been putting in our time here at very hard drilling, and are supposed to have learned in six weeks what the ordinary recruit, in times of peace, takes all his two years at. We rise at 5, and work stops in the afternoon at 5. A twelve hours day at one sou a day. I hope to earn higher wages than this in time to come, but I never expect to work harder. The early rising hour is splendid for it gives one the chance to see the most beautiful part of these beautiful autumn days in the South. We march up to a lovely open field on the end of the ridge behind the barracks, walking right into the rising sun. From this panorama, spread about on three sides is incomparably fine—yellow cornfields, vineyards, harvest-fields where the workers and their teams can be seen moving about in tiny figures—poplars, little hamlets and church-towers, and far away to the south the blue line of the Pyrenees, the high peaks capped with snow. It makes one in love with life, it is all so peaceful and beautiful. But Nature to me is not only hills and blue skies and flowers, but the Universe, the totality of things, reality as it most obviously presents itself to us; and in this universe strife and sternness play as big a part as love and tenderness, and cannot be shirked by one whose will it is to rule his life in accordance with the cosmic forces he sees in play about him. I hope you see the thing as I do, and think that I have done well, being without responsibilities and with no one to suffer materially by my decision, in taking upon my shoulders, too, the burden that so much of humanity is suffering under, and, rather than stand ingloriously aside when the opportunity was given me, doing my share for the side that I think right. . . .

College students were instructed to sit by themselves for up to fifteen minutes in a sparsely furnished, unadorned room and “entertain themselves with their thoughts.” They were allowed to think about whatever they liked, the only rules being that they should remain in their seat and stay awake. Before they entered the room they were obliged to surrender any means of distraction they had about their person, such as cell phones, books, or writing materials. Afterward, they were asked to rate the experience on various scales. Unsurprisingly, a majority reported that they found it difficult to concentrate and their minds had wandered, with around half saying they didn’t enjoy the experience. A subsequent experiment, however, revealed that many found being left alone in an empty room with nothing to occupy their minds so unpleasant (this is, after all, what makes solitary confinement such a harsh punishment in prisons) that they would rather give themselves electric shocks. In the first part of this experiment, the volunteers were asked to rate the unpleasantness of a shock delivered via electrodes attached to their ankle and say whether they would pay a small amount of money to avoid having to experience it again. In the second part, during which they were left alone with their thoughts for fifteen minutes, they were presented with the opportunity to zap themselves once again. Amazingly, among those who had said they would pay to avoid a repeat experience, 67 percent of the men (12 out of 18) and 25 percent of the women (6 out of 24) opted to shock themselves at least once. One of the women gave herself nine electric shocks. One of the men subjected himself to no fewer than 190 shocks, though he was considered exceptional—a statistical “outlier”—and his results were excluded from the final analysis. In their report for the journal Science, the researchers write, “What is striking is that simply being alone with their own thoughts for 15 minutes was apparently so aversive that it drove many participants to self-administer an electric shock that they had earlier said they would pay to avoid.” This goes a long way toward explaining why many people initially find it so hard to meditate, because to sit quietly with your eyes closed is to invite the mind to wander here, there, and everywhere. In a sense, that is the whole point: we are simply learning to notice when this has happened. So the frustrating realization that your thoughts have been straying—yet again—is a sign of progress rather than failure. Only by noticing the way thoughts ricochet about inside our heads like ball bearings in a pinball machine can we learn to observe them dispassionately and simply let them come to rest, resisting the urge to pull back the mental plunger and fire off more of them. One of the benefits of meditation is that one develops the ability to quiet the mind at will. “Without such training,” the psychologists conclude drily in their paper, “people prefer doing to thinking, even if what they are doing is so unpleasant they would normally pay to avoid it. The untutored mind does not like to be alone with itself.

only, to witness the celebration. Finally, the sheriff moved to the center of the platform and struck his staff against the wooden floor. “The meeting will be in order!” he cried out in a loud voice. The president of the Board of Overseers, John D. Long, moved to the front of the platform, carrying with him the Harvard College charter, seal, and keys. He proffered them to Lawrence, who stepped forward and, with a grave face, accepted his new role as president of Harvard College. It was only when he turned to sit in the presidential chair that he allowed himself to smile. He continued to smile as the alumni chorus sang a celebratory hymn. The opportunity he had been hoping for, for so many years, had finally presented itself. Lawrence would seize that opportunity and never look back. In his first statement

Each day, we’re given many opportunities to open up or shut down. The most precious opportunity presents itself when we come to the place where we think we can’t handle whatever is happening. It’s too much. It’s gone too far. We feel bad about ourselves. There’s no way we can manipulate the situation to make ourselves come out looking good. No matter how hard we try, it just won’t work. Basically, life has just nailed us. It’s as if you just looked at yourself in the mirror, and you saw a gorilla. The mirror’s there; it’s showing you, and what you see looks bad. You try to angle the mirror so you will look a little better, but no matter what you do, you still look like a gorilla. That’s being nailed by life, the place where you have no choice except to embrace what’s happening or push it away. Most of us do not take these situations as

Self-study represents a profound paradigm shift. It is the moment in our journey when we let go of results and wholeheartedly embrace the process. Once we shift our focus from the results to the process itself, all situations become opportunities. We are present and can welcome all things.

Josephine!" A stentorian bellow shook the candles in their sconces. Unconsciously, Amy grabbed Richard’s arm, looking about anxiously for the source of the roar. About the room, people went on chatting as before. "Steady there." Richard patted the delicate hand clutching the material of his coat. "It’s just the First Consul." Snatching her hand away as though his coat were made of live coals, Amy snapped, "You would know." "Josephine!" The dreadful noise repeated itself, cutting off any further remarks. Out of an adjoining room charged a blur of red velvet, closely followed by the scurrying form of a young man. Amy sidestepped just in time, swaying on her slippers to avoid toppling into Lord Richard. The red velvet came to an abrupt stop beside Mme Bonaparte’s chair. "Oh. Visitors." Once still, the red velvet resolved into a man of slightly less than medium height, clad in a long red velvet coat with breeches that must once have been white, but which now bore assorted stains that proclaimed as clearly as a menu what the wearer had eaten for supper. "I do wish you wouldn’t shout so, Bonaparte." Mme Bonaparte lifted one white hand and touched him gently on the cheek. Bonaparte grabbed her hand and planted a resounding kiss on the palm. "How else am I to make myself heard?" Affectionately tweaking one of her curls, he demanded, "Well? Who is it tonight?" "We have some visitors from England, sir,"his stepdaughter responded. "I should like to present…" Hortense began listing their names. Bonaparte stood, legs slightly apart, eyes hooded with apparent boredom, and one arm thrust into the opposite side of his jacket, as though in a sling. Bonaparte inclined his head, looked down at his wife, and demanded, "Are we done yet?" Thwap! Everyone within earshot jumped at the sound of Miss Gwen’s reticule connecting with Bonaparte’s arm. "Sir! Take that hand out of your jacket! It is rude and it ruins your posture. A man of your diminutive stature needs to stand up straight." Something suspiciously like a chuckle emerged from Lord Richard’s lips, but when Amy glanced sharply up at him, his expression was studiedly bland. A dangerous hush fell over the room. Flirtations in the far corners of the room were abandoned. Business deals were dropped. The non-English speakers among the assemblage tugged at the sleeves of those who had the language, and instant translations began to be whispered about the room – suitably embellished, of course. "It’s an assassination attempt!" a woman next to Amy cried dramatically, swooning back into the arms of an officer who looked as though he didn’t quite know what to do with her, but would really be happiest just dropping her. "No, it’s not, it’s just Miss Gwen," Amy tried to explain. Meanwhile, Miss Gwen was advancing on Bonaparte, backing him up so that he was nearly sitting on Josephine’s lap. "While we are speaking, sir, this habit you have of barging into other people’s countries without invitation – it is most rude. I will not have it! You should apologise to the Italians and the Dutch at the first opportunity!" "Mais zee Italians, zey invited me!" Bonaparte exclaimed indignantly. Miss Gwen cast Bonaparte the severe look of a governess listening to substandard excuses from a wayward child. "That may well be," she pronounced in a tone that implied she thought it highly unlikely. "But your behaviour upon entering their country was inexcusable! If you were to be invited to someone’s home for a weekend, sirrah, would you reorganise their domestic arrangements and seize the artwork from their walls? Would you countenance any guest who behaved so? I thought not." Amy wondered if Bonaparte could declare war on Miss Gwen alone without breaking his peace with England. "So much for the Peace of Amiens!" she started to whisper to Jane, but Jane was no longer beside her.

Pondering the events of the night, Harry was filled with immoral triumph. No, not triumph . . . elation. It was all turning out to be so much easier than he had expected, especially with Michael Bayning’s unanticipated appearance at the Norbury ball. The idiot had practically handed Poppy to Harry on a silver platter. And when an opportunity presented itself, Harry took it. Besides, Harry felt he deserved Poppy. Any man who allowed scruples to get in the way of having a woman like her was a fool. He recalled the way she had looked in the ballroom, pale and fragile and distraught. When Harry had approached her, there had been no mistaking the relief in her expression. She had turned to him, she had let him take her away. And as Harry had brought her outside to the terrace, his satisfaction had been quickly supplanted by an entirely new sensation . . . the desire to ease someone else’s pain. The fact that he had helped to bring about her heartbreak in the first place was regrettable. But the end justified the means. And once she was his, he would do more for her, take better care of her, than Michael Bayning ever could.

He was no coward but he was no fool, either, and Ruaidri knew they would meet again. But not, he hoped, until Saturday, the day after next. When the exchange would take place. When he would get the explosive and high-tail it back to Boston as he’d been sent here to do. Where he would say goodbye to little miss Sea Nymph, his nimfeach mara beag, and never see her again. He should be feeling a sense of triumph, of accomplishment, at the thought. Instead, it brought him only a desperate ache. I don’t want her to go. He wished he could marry her. It was impossible, of course—too much separated them when it came to culture and class. The very idea was ludicrous, though not so much that his mind didn’t keep flitting back to the idea despite his best efforts to direct it elsewhere. She was a gently-bred noblewoman who should never have been put into a position of being alone with a man. When he’d scooped her up off that London floor, he hadn’t thought that far ahead—an opportunity had presented itself and he had grabbed it. Now, he realized just how much he had taken from her and her family with that one impulsive action. The scandal would be tremendous, outrageous, forever damning. The world, the society papers, the people amongst whom she lived and breathed… all would think she’d been compromised. She could never be expected to make a decent match after this. She would be forced to live out her life as either a spinster or wife to a man who would not love her any more than that wanker Perry had, who would forever view her as damaged goods. He could offer for her, but she would surely refuse him and he wouldn’t blame her one bit. And yet… he could love her. He was already half in love with her, and to fall the rest of the way wouldn’t take much. He sensed a free and wayward spirit beneath the trappings of breeding and convention that complemented his own, and he had seen her kindness in her concern over McGuire when he’d gone overboard, the careful way she treated the blushing Cranton, the gentleness in her manner, her thoughts, her very soul. He had ruined her—and he owed her, no doubt about it.

The dichotomy that uncertainty presents, then, is both a serendipitous and deliberate opportunity to create something from nothing, to find opportunity where others see conclusion. After all, only from chaos can calmness emerge. There is chaos we deal with as individuals, teams, and organizations; chaos that presents itself at the most inopportune times, and requires you to zig when you’d rather zag. No matter where you are, chaos finds you, and if you don’t know how to deal with change as an individual or as an organization, then you get eaten, swallowed whole, and left for dead.

I think luck is just being ready when an opportunity presents itself. There are a lot of people that could be lucky if they spent more time preparing and less time moping or bitching or being scared.

Luca found her in the afternoon and invited her to the garden to watch him practice the sword. Cass fetched her dagger from her room, intent on practicing more as well. “I missed you this morning,” she said as they passed out into the warm sun. She was trying not to sound accusatory. “Did you?” He pulled her into a quick embrace. “I took a walk by Palazzo Dubois. Rowan will want as much information on the layout as possible.” His eyes lingered on her, dancing across her form. He reached out for her hands, and Cass smiled in spite of herself. Luca touched each of her fingertips to his lips and then held her gaze. “What are you thinking?” she asked. Secretly she hoped he was thinking the same thing she was, that falling asleep with their hearts beating in tandem had been sheer bliss. “I was thinking that no matter what happens tonight, I’m glad we have these moments together,” he said. He spun her around once and then drew his sword, slashing at imaginary adversaries that cowered among the rosebushes. Cass watched him practice, her breath catching in her throat as the sword moved in a series of fluid patterns. In only a fortnight, Luca had become a different person. His skin was tanned from training outside, and a few days’ growth of blond beard covered his determined jaw. A hint of the long scar down his chest peeped out over the neckline of his doublet. She blushed as she thought of how she had pressed her lips upon it the previous night. Luca sliced a rose from the nearest plant and tossed it to Cass. She giggled. Drawing her own dagger, she moved about the garden with him, ducking the blade of his sword and lunging forward when the opportunity presented itself. Later, they both rested on the garden bench, and Cass tried to convince herself everything would be fine. Luca was strong. They both were. They were ready to fight the Order.

* * * Thus, General Washington gets emotional and delivers a rare poetic speech to his troops: This army, the main American Army, will certainly not suffer itself to be outdone by their northern brethren.… Let it never be said, that in a day of action, you turned your backs on the foe. Let the enemy no longer triumph. They brand you with ignominious epithets. Will you patiently endure that reproach? Will you suffer the wounds given to your country to go unrevenged? Will you resign your parents, wives, children and friends to be the wretched vassals of a proud, insulting foe—and your own necks to the halter? General Howe … has left us no choice but Conquest or Death. Nothing then remains, but nobly to contend for all that is dear to us. Every motive that can touch the human breast calls us to the most vigorous exertions. Our dearest rights, our dearest friends, and our own lives, honor, glory and even shame, urge us to the fight. And my fellow soldiers! When an opportunity presents, be firm, be brave—show yourselves men, and victory is yours.

When amazing opportunities presents itself, seize it and watch it change your life dramatically.

The unfortunate thing is that as you strive to free the corrupt because of politics, you don't free them of their insatiable greed for public coffers. A kleptomaniac will always be a kleptomaniac . Even if you dress a cobra and place it in the pulpit, the poison is still in its belly. When the opportunity to bite will present itself, pray that your children will not be the victims.

When the opportunity to settle down presents itself, the glamour of the single life and all the potential options loom over our heads. The continuing fear many singles expressed in our interviews was that by getting into a serious relationship, they weren’t settling down but settling. In today’s romantic climate, many people are plagued by what we will call “the upgrade problem.” Singles constantly wonder whether there is a better match, an upgrade.

The Geographical Experiment gave geography the chance to establish itself as a university discipline. The breadth of its terms of reference was both a strength and a weakness. The strength was that it included nature and culture and their relationship, a concept no other discipline had claimed. This breadth remains a contested topic in modern geography despite the opportunities it presents of ever-increasing relevance. The weakness is the spread of interest over such a wide field and an ‘anything goes’ mentality. This weakness becomes most apparent when different parts of the discipline relate to different intellectual traditions. The touching points then become very few or non-existent. It is fair to say that most physical geography today is evolving within the research framework of the natural and mathematical sciences, whereas most human geography draws upon and interrelates with the traditions of the humanities and social studies. It is possible to recognize a definite lacuna in which physical and human geography interact, but for many this is a minority interest.

I have sometimes been asked at this point: What went on in the minds of those Americans, all highly educated men, that made it possible for them to betray their country? Did none of them suffer a crisis of conscience? The questions presupposes that whoever asks this has still failed to grasp that Communists mean exactly what they have been saying for a hundred years: they regard any government that is no Communist, including their own, merely as the political machine of a class whose power they have organized expressly to overthrow by all means, including violence. Therefore, ultimately the problem of espionage never presents itself to them as a problem of conscience, but as a problem of operations. Making due allowance for the differences of intelligence, energy, background and political development among individual men involved, and bearing in mind that two of them (White and Wadleigh) were not Communists, but fellow travelers, the answer to the questions must still be: no problem of conscience was then involved. For the Communists, the problem of conscience had been settled long before, at the moment when they accepted the program and discipline of the Communist Party. And of the fellow travelers who co-operate to the point of espionage, it must be observed that in effect they have become Communists, whatever fictive differences they may maintain. Faced with the opportunity of espionage, a Communist, though he may hesitate momentarily, will always, exactly to the degree that he is a Communist, engage in espionage. The act will not appear to him in terms of betrayal at all. It will, on the contrary, appear to him as a moral act, the more deserving the more it involves him in personal risk, committed in the name of a faith (Communism) on which, he believes, hinges the hope and future of mankind, and against a system (capitalism) which he believes to be historically bankrupt. At that point, conscience to the Communist, and conscience to the non-Communist mean two things as opposed as the two sides of a battlefield. The failure to understand that fact is part of the total failure of the West to grasp the nature of its enemy, what he wants, what he means to do and how he will go about doing it. It is part of the failure of the West to understand that it is at grips with an enemy having no moral viewpoint in common with itself, that two irreconcilable moralities, proceeding from two irreconcilable readings of man's fate and future are involved, and hence, their conflict is irrepressible. The question of conscience can arise only when, for one reason or another, a Communist questions his faith, as I was about to do, or as later on, in different ways Wadleigh and Keith would do. Then it rises terribly indeed.

While it is true that we spend much of our time needlessly dwelling in thoughts of the past or the future, the ability to stay focused in the present moment, by itself, does not guarantee any kind of personal transformation. Being in the moment is pleasant enough, but it is just a jumping-off place. Right Mindfulness opens up interesting opportunities for honest self-reflection, but there is no built-in guarantee that these openings will be used productively. The self does not give up its grip easily--all of the same defense mechanisms that Freud outlined are still operative even when mindfulness is strong. It is possible to overvalue mindfulness, to remain attached to its form rathe than working directly with what it reveals.

I wanted no part of the mafia world. I didn’t have my own money or an obvious way out, but I wouldn’t give up. An opportunity would present itself, and I’d be ready when it did.

Then there are the rest of us. Some are lucky in that they never meet that special one. It sucks, I’m sure, but probably not as much as meeting them, realizing it, and then fucking it up somehow. Sometimes the timing isn’t right, sometimes people are too stupid to make a move when the opportunity presents itself,

If you stay ready, there's no need to get ready when an opportunity presents itself.

The Wisdom of Shutting the Fuck Up Wisdom is knowing many wounding things you can say to your lover, and keeping them to yourself even when the perfect opportunity presents itself.

Yes the bad guy has something to do with it, but the fact is we know they are out there stalking the public and cops. The bad guy watches us, learns our habits, and plans his actions and when the opportunity presents itself the bad guy puts his plan into action. His planning and plotting give him an advantage because he is putting an effort forward and walking his own talk. We should be aware of, prepared for and ready to prevent this type of advantage from developing.  We need to be thinking in the same way as the bad guy, and do what we call personal “Red Teaming”. This means thinking of how we might be compromised and if you yourself were the bad guy how would you aggress or act in a given situation.

Here, unfortunately, is where Christians have succumbed to the fairy-tale syndrome of our society. It is a particular problem for young, single women. Many a young woman feels that if God wants her to be married, He will drop a marriage partner out of heaven on a parachute or will bring some Prince Charming riding up to her doorstep on a great white horse. One excruciating problem faced by single women—more so in past generations than today—is caused by the unwritten rule of our society that allows men the freedom actively to pursue a marriage partner while women are considered loose if they actively pursue a prospective husband. No biblical rule says that a woman eager to be married should be passive. There is nothing that prohibits her from actively seeking a suitable mate. On numerous occasions, I’ve had the task of counseling single women who insisted at the beginning of the interview that they had no desire to be married but simply wanted to work out the dimensions of the celibacy they believed God had imposed on them. After a few questions and answers, the scenario usually repeats itself: the young woman begins to weep and blurts out, “But I really want to get married.” When I suggest that there are wise steps that she can take to find a husband, her eyes light up in astonishment as if I had just given her permission to do the forbidden. I have broken a taboo. Wisdom requires that the search be done with discretion and determination. Those seeking a life partner need to do certain obvious things, such as going where other single people congregate. They need to be involved in activities that will bring them in close communication with other single Christians. In the Old Testament, Jacob made an arduous journey to his homeland to find a suitable marriage partner. He did not wait for God to deliver him a life partner. He went where the opportunity presented itself to find a marriage partner. But the fact that he was a man does not imply that such a procedure is limited to males. Women in our society have exactly the same freedom to pursue a mate by diligent search. What Do I Want in a Marriage Partner? A myth has arisen within the Christian community that marriage is to be a union between two people committed to the principle of selfless love. Selfless love is viewed as being crucial for the success of a marriage. This myth is based on the valid concept that selfishness is often at the root of disharmony and disintegration in marriage relationships. The biblical concept of love says no to acts of selfishness within marital and other human relationships. However, the remedy for selfishness is nowhere to be found in selflessness. The

Learning to have the confidence to grab the opportunity when it presents itself makes you a winner.

So when you experience a so-called failure, don’t view this as failure, but rather as a “character muscle-building” process. It’s a process that will strengthen your resolve to transform your career much the same way a caterpillar transforms itself into an elegant butterfly. The job campaign necessitates that you embrace struggle and constructively address adversity. When you do so, new opportunities will present themselves sooner than you’d think possible.

Sad will be the retrospect in that day when men stand face to face with eternity. The whole life will present itself just as it has been. The world’s pleasures, riches, and honors will not then seem so important. Men will then see that the righteousness they despised is alone of value. They will see that they have fashioned their characters under the deceptive allurements of Satan. The garments they have chosen are the badge of their allegiance to the first great apostate. Then they will see the results of their choice. They will have a knowledge of what it means to transgress the commandments of God. There will be no second probation in which to prepare for eternity. It is in this life that we are to put on the robe of Christ’s righteousness. This is our only opportunity to form characters for the home which Christ has made ready for those who obey His commandments. The days of our probation are fast closing. The end is near. Solemnly there come down to us through the centuries the warning words of our Lord from the Mount of Olives: “Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Beware lest it find you unready. Take heed lest you be found at the King’s feast without a wedding garment. “In such an hour as ye think not the Son of Man cometh.” “Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame.” “Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.” -ST 11-22-05

It is very easy to say you want something that might be scary, when deep down you think it is impossible. Courage comes from actually following through when the opportunity presents itself.

Everything that has ever happened to me that has been important has not been something that I've hoped for, or looked for, or manipulated -- it's all been predicated on my ability to take a new road when it presented itself and to go with it." (On Beauty: Susan Sarandon, Vogue, January 8, 2016)

So, when an opportunity presents itself that needs the glory of our lives but will detract from our roles or that pays well but doesn’t require the essence of who we are, we need to seriously pause and ask God if it is an assignment, a distraction, or just a rogue opportunity.

A true real estate investor would not have walked away from a great opportunity like that. A true real estate investor would have had the confidence to act when the opportunity presented itself.

It is better to be prepared for an unseen opportunity, than to be unprepared when the opportunity presents itself.

He is becoming an average middle-aged South Korean man, his belly round, his chest puny, and his arms jiggly. People relax when they look at his belly. They assume that someone like him can't be a mugger. It's safest to be a man who is uninteresting, neither too old nor young. Someone living a settled life. The kind of man who supports his family but is ignored by them. These ordinary men sometimes take part in risky transactions when the opportunity presents itself, their hearts racing, trying to believe they're safe because everyone does it. They can become mired in a bog of corruption, perhaps in the form of kickbacks, bribery, or slush funds, and they don't foolishly dream that they can wade out of it. Nothing has changed since their college days when they clandestinely studied Kim Il Sung's Juche Idea. Some men say that being involved in politics is like balancing on prison walls—morally precarious. But Ki-young believes that this is the common fate of all men. Those men who were once bewitched by illegal ideology in college are probably leading the same mundane life as Ki-yong. They would have realized the harsh reality that is capitalism and quickly given their all to the world into which they were born.

But the utility of such confrontation is by no means merely psychological, as important as that is. It is the appropriate pragmatic approach as well: If you act nobly—a word that is very rarely used now, unfortunately—in the face of suffering, you can work practically and effectively to ameliorate and rectify your own and other people’s misery, as such. You can make the material world—the real world—better (or at least stop it from getting worse). The same goes for malevolence: you can constrain that within yourself. When you are about to say something, your conscience might (often does) inform you, noting, “That is not true.” It might present itself as an actual voice (internal, of course) or a feeling of shame, guilt, weakness, or other inner disunity—the physiological consequence of the duality of psyche you are manifesting. You then have the opportunity to cease uttering those words. If you cannot tell the truth, you can at least not consciously lie.1 That is part of the constraint of malevolence. That is something within our grasp. Beginning to cease knowingly lying is a major step in the right direction.

I got up earlier, worked longer, went out on more tactical operations, studied the battlefield incessantly, and slept a lot less, and then, when the next opportunity presented itself, I was ready. Hard work creates opportunities. It’s that simple. And if you have stumbled along the way, then doubling your efforts invariably exposes new opportunities to succeed.

For a scientist, the only valid question is to decide whether the phenomenon can be studied by itself, or whether it is an instance of a deeper problem. This book attempts to illustrate, and only to illustrate, the latter approach. And my conclusion is that, through the UFO phenomenon, we have the unique opportunities to observe folklore in the making and to gather scientific material at the deepest source of human imagination. We will be the object of much contempt by future students of our civilization if we allow this material to be lost, for "tradition is a meteor which, once it falls, cannot be rekindled." If we decide to avoid extreme speculation, but make certain basic observations from the existing data, five principal facts stand out rather clearly from our analysis so far: Fact 1. There has been among the public, in all countries, since the middle of 1946, an extremely active generation of colorful rumors. They center on a considerable number of observations of unknown machines close to the ground in rural areas, the physical traces left by these machines, and their various effects on humans and animals. Fact 2. When the underlying archetypes are extracted from these rumors, the extraterrestrial myth is seen to coincide to a remarkable degree with the fairy-faith of Celtic countries, the observations of the scholars of past ages, and the widespread belief among all peoples concerning entities whose physical and psychological description place them in the same category as the present-day ufonauts. Fact 3. The entities human witnesses report to have seen, heard, and touched fall into various biological types. Among them are beings of giant stature, men indistinguishable from us, winged creatures, and various types of monsters. Most of the so-called pilots, however, are dwarfs and form two main groups: (1) dark, hairy beings – identical to the gnomes of medieval theory – with small, bright eyes and deep, rugged, "old" voices; and (2) beings – who answer the description of the sylphs of the Middle Ages or the elves of the fairy-faith – with human complexions, oversized heads, and silvery voices. All the beings have been described with and without breathing apparatus. Beings of various categories have been reported together. The overwhelming majority are humanoid. Fact 4. The entities' reported behavior is as consistently absurd as the appearance of their craft is ludicrous. In numerous instances of verbal communications with them, their assertions have been systematically misleading. This is true for all cases on record, from encounters with the Gentry in the British Isles to conversations with airship engineers during the 1897 Midwest flap and discussions with the alleged Martians in Europe, North and South America, and elsewhere. This absurd behavior has had the effect of keeping professional scientists away from the area where that activity was taking place. It has also served to give the saucer myth its religious and mystical overtones. Fact 5. The mechanism of the apparitions, in legendary, historical, and modern times, is standard and follows the model of religious miracles. Several cases, which bear the official stamp of the Catholic Church (such as those in Fatima and Guadalupe), are in fact – if one applies the deffinitions strictly – nothing more than UFO phenomena where the entity has delivered a message having to do with religious beliefs rather than with space or engineering.

Sometimes when an opportunity for compassion or kindness presents itself, we forget why we're supposed to judge or hate; we even forget our own suffering as something inside us rises to the surface and places someone's immediate needs above all else.

One night I did the thing Carr warned me not to do. I questioned the decision as I was getting ready for a work party. The thought entered my mind that I could drink if I wanted to, and just like that the whole thing crumbled. By the time my mascara had dried I was committed to drinking. Once I crossed that line it was hard to reign the drinking back in. Then I was back in the gray area of cognitive dissonance. And each opportunity to drink from then on presented itself as a new decision to be made. Should I tonight? Why not? When I was using Carr’s method. I wasn't using willpower. You don't have to use willpower when you don't want to do something. You just don’t do it. But as soon as I question my decision not to drink I had to rely on willpower, a limited resource, to abstain. The next time I quit would require far more from me than just Carr’s logic.

Over the months to come, with a mixture of imaginatively wide-ranging military action and deft diplomacy, Hastings managed to break both the Triple Alliance and the unity of the Maratha Confederacy when, on 17 May 1782, he signed the Treaty of Salbai, a separate peace with the Maratha commander Mahadji Scindia, who then became a British ally. For the Company’s enemies it was a major missed opportunity. In 1780, one last small push could have expelled the Company for good. Never again would such an opportunity present itself, and the failure to take further immediate offensive action was something that the durbars of both Pune and Mysore would later both bitterly come to regret.

What I was going through was essentially learned helplessness. It’s the passive rut we find ourselves in, so that even when an opportunity presents itself that could change an adverse scenario, we simply cannot take it because we lack the motivation and belief in ourselves.

But the laws of the schools were aimed at something distant and vague. What did it mean to, as our elders told us, “grow up and be somebody”? And what precisely did this have to do with an education rendered as rote discipline? To be educated in my Baltimore mostly meant always packing an extra number 2 pencil and working quietly. Educated children walked in single file on the right side of the hallway, raised their hands to use the lavatory, and carried the lavatory pass when en route. Educated children never offered excuses—certainly not childhood itself. The world had no time for the childhoods of black boys and girls. How could the schools? Algebra, Biology, and English were not subjects so much as opportunities to better discipline the body, to practice writing between the lines, copying the directions legibly, memorizing theorems extracted from the world they were created to represent. All of it felt so distant to me. I remember sitting in my seventh-grade French class and not having any idea why I was there. I did not know any French people, and nothing around me suggested I ever would. France was a rock rotating in another galaxy, around another sun, in another sky that I would never cross. Why, precisely, was I sitting in this classroom? The question was never answered. I was a curious boy, but the schools were not concerned with curiosity. They were concerned with compliance. I loved a few of my teachers. But I cannot say that I truly believed any of them. Some years after I’d left school, after I’d dropped out of college, I heard a few lines from Nas that struck me: Ecstasy, coke, you say it’s love, it is poison Schools where I learn they should be burned, it is poison That was exactly how I felt back then. I sensed the schools were hiding something, drugging us with false morality so that we would not see, so that we did not ask: Why—for us and only us—is the other side of free will and free spirits an assault upon our bodies? This is not a hyperbolic concern. When our elders presented school to us, they did not present it as a place of high learning but as a means of escape from death and penal warehousing. Fully 60 percent of all young black men who drop out of high school will go to jail. This should disgrace the country. But it does not, and while I couldn’t crunch the numbers or plumb the history back then, I sensed that the fear that marked West Baltimore could not be explained by the schools. Schools did not reveal truths, they concealed them. Perhaps they must be burned away so that the heart of this thing might be known.

We often struggle to conceive of and describe the scope and scale of new technologies, meaning that we have trouble even thinking them. What is needed is not new technology, but new metaphors: a metalanguage for describing the world that complex systems have wrought. A new shorthand is required, one that simultaneously acknowledges and addresses the reality of a world in which people, politics, culture and technology are utterly enmeshed. We have always been connected - unequally, illogically, and some more than others - but entirely and inevitably. What changes in the network is that this connection is visible and undeniable. We are confronted at all times by the radical interconnectedness of things and our selves, and we must reckon with this realization in new ways. It is insufficient to speak of the internet or amorphous technologies, alone and unaccountable, as causing or accelerating the chasm in our understanding and agency. For want of a better term, I use the word 'network' to include us and our technologies in one vast system - to include human and nonhuman agency and understanding, knowing and unknowing, within the same agential soup. The chasm is not between us and our technologies, but within the network itself, and it is through the network that we come to know it. Finally, systemic literacy permits, performs, and responds to critique. The systems that we will be discussing are too critical to be thought, understood, designed and enacted by the few, especially when those few all too easily align themselves with, or are subsumed by, older elites and power structures. There is a concrete and causal relationship between the complexity of the systems we encounter every day; the opacity with which most of those systems are constructed or described; and fundamental, global issues of inequality, violence, populism and fundamentalism, All too often, new technologies are presented as inherently emancipatory. But this is itself an example of computational thinking, of which we are all guilty. Those of us who have been early adopters and cheerleaders of new technologies, who have experienced their manifold pleasures and benefitted from their opportunities, and who have consequently argued, often naively, for their wider implementation, are in no less danger from their uncritical deployment. But the argument for critique cannot be made from individual threats, nor from identification with the less fortunate or less knowledgeable. Individualism and empathy are both insufficient in the network. Survival and solidarity must be possible without understanding.

The qualifications of a good reporter applies very largely to the qualifications of a good public relations counsel. "There is undoubtedly a good deal of truth," says Mr. Given, "in the saying that good reporters are born and not made. A man may learn how to gather some kinds of news, and he may learn how to write it correctly, but if he cannot see the picturesque or vital point of an incident and express what he sees so that others will see as through his eyes, his productions, even if no particular fault can be found with them, will not bear the mark of true excellence; and there is, if one stops to think, a great difference between something that is devoid of faults and something that is full of good Thc quality which makes a good newspaper man must, in the opinion of many editors, exist in the beginning. But when it does exist, it can usually be developed, no matter how many obstacles are in the way." The public relations counsel can try to bring about this identification by utilizing the appeals to and instincts discussed in the preceding chapter, and by making use of the characteristics of the group formation of society. His utilization of these basic principles will be a continual and efficient aid to him. He must make it easy for the public to pick his issue out of the great mass of material. He must be able to overcome what has been called "the tendency on the part of public attention to 'flicker' and 'relax.'" He must do for the public mind what the newspaper, with its headlines, accomplishes for its readers. Abstract discussions and heavy fact are the groundwork of his involved theory, or analysis, but they cannot be given to the public until they are simplified and dramatized. The refinements of reason and the shadings of emotion cannot reach a considerable public. When an appeal to the instincts can be made so powerful as to secure acceptance in the medium of dissemination in spite of competitive interests, it can be aptly termed news. The public relations counsel, therefore, is a creator of news for whatever medium he chooses to transmit his ideas. It is his duty to create news no matter what the medium which broadcasts this news. It is news interest which gives him an opportunity to make his idea travel and get the favorable reaction from the instincts to which he happens to appeal. News in itself we shall define later on when we discuss "relations with the press." But the word news is sufficiently understood for me to talk of it here. In order to appeal to the instincts and fundamental emotions of the public, discussed in previous chapters, the public relations counsel must create news around his ideas. News will, by its superior inherent interest, receive attention in the competitive markets for news, which are themselves continually trying to claim the public attention. The pubic relations counsel must lift startling facts from his whole subject and present them as news. He must isolate ideas and develop them into events so that they can be more readily understood and so that they may claim attention as news.

Human beings will never be free from pain, nor should we ever be. Pain is an invaluable teacher as well as a builder of character and vehicle of spiritual growth. But not all pain is necessary, or necessarily constructive. We can acknowledge the painful nature of life and embrace the opportunity it presents. The "good pain" can be sorted from the bad. The pain of others can be soothed. Or we can remain in constant and futile flight from pain with no regard for who gets trampled along the way. It would be a constructive process if I could learn from the pain itself. By tweaking the focus of the lens, I can learn how to recognize the occasions when pain is necessary and how to make better choices in the future. So often I find myself getting upset about things that aren't important. The situation worsens as ire saps available energy for things that are vital. Thought, love, and empathy gird against pain, making it much easier to endure and examine. That's one of many crucial lessons that are finally starting to take root for me. When we are hurt by whatever, we should be patient and thoughtful and learn from the experience instead of simply making other people hurt. So easy to say, yet difficult to deliver-at least in the beginning. Once the nourishment of constructively coping with pain is realized, the process becomes consistently easier and more rewarding.

Good time to fill me in,” Cornelius said. So he did. “That’s messed up,” Cornelius said when he finished. “Yup.” Then: “Why did you help us, Cornelius?” “Why not?” “I’m serious.” “So am I. Not a lot of chances to be a hero in real life. You got to step up when the opportunity presents itself.” Cornelius shrugged as if to emphasize it was a no-brainer and that simple, and Simon believed that maybe it was.

When an opportunity presents itself to make it count in your favor. You only get one chance to do it well while leaving a lasting impression.

The surrender was a turning point for me. That summer I cried nearly every day. It was part of letting up the emotional component that had been only partially present in much of my earlier recovery of memories, and the beginning of a deeper grieving for my losses. The crying itself did not resolve things for me, but it was part of what prepared me for what came later, when the opportunity presented itself to really cleanse the wounds with a qualified trauma therapist.

Throughout the I Ching there is mention of following, being led, and clinging. There are also warnings against the misuse of power, and of acting on our own. The impression we get from this advice is that the I Ching presents a passive approach to life. This is not true. When we are faced with a situation in which the I Ching calls for retreat, holding fast, and not acting, it refers to all these things in a moving time frame. We are meant to stop at the moment, retreat momentarily, hold fast and not act, until the right moment arrives to move ahead. It is not a static, permanent counsel to quit. When does the right moment arrive to move ahead? When we have perceived the inner truth of the situation with clarity, when we have become emotionally detached, and when we have become independent in our inner attitude, yet firm in recognizing what is correct. Then we are able to seize the opportunities presented by the moment, and move ahead appropriately. If we are able to keep our attitude modest and sincere when we act, we will achieve maximum progress. We need, however, to be able to retreat the moment the opening begins to close. If we fail to disengage in time, our good effect will be diminished. Acting from inner independence is different from acting from egotistical enthusiasm. The ego would dazzle us with its “comprehensive” solutions. It is good at insinuating itself into the role of savior with clever, airtight remedies, and it is good at acting detached. That is why the I Ching counsels “hesitating caution.” Caution keeps the ego at a distance. If we move ahead without having put ourselves into a correct relationship to the situation, we fall victim to arrogance. In order to be led, we need to be open and alert. Even though we develop a firm knowledge of I Ching principles, we should avoid taking inflexible positions. A situation may be full of ambiguity until we see how to relate to the matter without compromising ourselves. When we do not yet understand a new lesson, it is important to allow ourselves to be led without resistance through the developing situation. We keep asking, inwardly, what we need to do to relate correctly to the moment. Often, we need only wait in a neutral but alert frame of mind, like an actor in the wings awaiting his cue. He listens within, he feels the action going on, and when he moment arrives, he fulfills his role.

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Each day, we’re given many opportunities to open up or shut down. The most precious opportunity presents itself when we come to the place where we think we can’t handle whatever is happening.

When I asked May how long she had been feeling disengaged, her first answer was “I’m going through this now.” Before I could get out my next question, she choked off a wry laugh and said, “Looking back, I think it’s been going on all seven years here, stemming from soulless work.” She actually felt a sense of unease dating back to her first day on the job when she went home that night and told herself, “This work just isn’t my passion.” Tamping down those feelings, and giving in to her fears, May stayed—hopefully for only a limited time—but just for the money she desperately needed. It wasn’t the work that caused these feelings of disengagement per se, but more the feeling that she was not where she was supposed to be. While she went about doing her job with a smile on her face, her inner voice kept saying, “This isn’t right.” May felt like she had developed Attention Deficit Disorder (ADD) in her current role because her body needed, in fact craved, movement. She couldn’t seem to focus. For May, the underlying cause of disengagement was a strong feeling that her job didn’t align with her core values—the essence of who she is. As she searched to name her feelings and how to deal with the overwhelming sadness across the years, she talked to friends, hired coaches, learned new skills, and most importantly built an escape route. But she still felt angst and isolation. Finally, she approached her boss and indicated she was about to blow like a volcano. That was the catalyst for change. May knew it was time to listen to her inner voice and leave this job when the right opportunity presented itself. Although she hasn’t left yet, the fact that she has an escape plan has made the waiting so much easier, just knowing there is an out. May’s message to others struggling with this disease is to know you are not alone, don’t give up on your dream, keep the faith, and it will eventually lead you to a sunnier side of the street.