World Geography Quotes

All I ever wanted was a world without maps.

Money matters but less than we think and not in the way that we think. Family is important. So are friends. Envy is toxic. So is excessive thinking. Beaches are optional. Trust is not. Neither is gratitude.

The problem is, many of the people in need of saving are in churches, and at least part of what they need saving from is the idea that God sees the world the same way they do.

Wisdom is not gained by knowing what is right. Wisdom is gained by practicing what is right, and noticing what happens when that practice succeeds and when it fails.

Every human interaction offers you the chance to make things better or to make things worse.

[Happiness is] a ghost, it’s a shadow. You can’t really chase it. It’s a by-product, a very pleasant side effect to a life lived well.

Maybe happiness is this: not feeling that you should be elsewhere, doing something else, being someone else.

Is it wrong, wanting to be at home with your record collection? It's not like collecting records is like collecting stamps, or beermats, or antique thimbles. There's a whole world in here, a nicer, dirtier, more violent, more peaceful, more colorful, sleazier, more dangerous, more loving world than the world I live in; there is history, and geography, and poetry, and countless other things I should have studied at school, including music.

All the geography, trigonometry, and arithmetic in the world are useless unless you learn to think for yourself. No school teaches you that. It's not on the curriculum.

Whoever you are, you are human. Wherever you are, you live in the world, which is just waiting for you to notice the holiness in it.

I've always believed that happiness is just around the corner. The trick is fining the right corner.

a simple question to identify your true home: where do you want to die?

So the greatest source of happiness is other people--and what does money do? It isolates us from other people. It enables us to build walls, literal and figurative, around ourselves. We move from a teeming college dorm to an apartment to a house, and if we're really wealthy, to an estate. We think we're moving up, but really we're walling off ourselves.

According to the Talmud, every blade of grass has its own angel bending over it, whispering, “Grow, grow.

To make bread or love, to dig in the earth, to feed an animal or cook for a stranger—these activities require no extensive commentary, no lucid theology. All they require is someone willing to bend, reach, chop, stir. Most of these tasks are so full of pleasure that there is no need to complicate things by calling them holy. And yet these are the same activities that change lives, sometimes all at once and sometimes more slowly, the way dripping water changes stone. In a world where faith is often construed as a way of thinking, bodily practices remind the willing that faith is a way of life.

Part of positive psychology is about being positive, but sometimes laughter and clowns are not appropriate. Some people don't want to be happy, and that's okay. They want meaningful lives, and those are not always the same as happy lives.

We help other people because we can, or because it makes us feel good, not because we're counting on some future payback. There is a word for this; love.

... they discover that sometimes it is a person rather than a place that anchors you most in the world.

There's no one on the island telling them they're not good enough, so they just go ahead and sing and paint and write.

Our happiness is completely and utterly intertwined with other people: family and friends and neighbors and the woman you hardly notice who cleans your office. Happiness is not a noun or verb. It's a conjunction. Connective tissue.

Where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s own taking pleasure in a feeling or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliche, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire- meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface, was all that anyone found meaning in…this was civilization as I saw it, colossal and jagged…

The poet is at the edge of our consciousness of the world, finding beyond the suspected nothingness which we imagine limits our perception another acre or so of being worth our venturing upon.

For me, a place unvisited is like an unrequited love. A dull ache that- try as you might to think it away, to convince yourself that she really wasn't the right country for you- just won't leave you in peace.

Some places are like family. They annoy us to no end, especially during the holidays, but we keep coming back for more because we know, deep in our hearts, that our destinies are intertwined.

I've spent most of my life trying to think my way to happiness, and my failure to achieve that goal only proves, in my mind, that I am not a good enough thinker. It never occurred to me that the source of my unhappiness is not flawed thinking but thinking itself.

No one longs for what he or she already has, and yet the accumulated insight of those wise about the spiritual life suggests that the reason so many of us cannot see the red X that marks the spot is because we are standing on it. The treasure we seek requires no lengthy expedition, no expensive equipment, no superior aptitude or special company. All we lack is the willingness to imagine that we already have everything we need. The only thing missing is our consent to be where we are.

The story of the world is not the story of coups and revolutions. It is the story of lost keys and burnt coffee and a sleeping child in your arms. History is the untallied sum of a million everyday moments.

They looked at the paper and saw nothing in those curving lines, but they knew and understood everything, for their geography was in their blood and they felt biologically their picture of the world.

They just stood there, regarding each other silently, the room suddenly as quiet as the elevator had been, as comfortable as the kitchen floor, as remote as the roof. Because that's what happened when you were with someone like that: the world shrank to just the right size. It molded itself to fit only the two of you, and nothing more.

what doesn't kill you not only make you stronger, but also more honest.

As I railed on and on, I became increasingly energied and excited by my own misery and misanthropy until I reached a kind of orgasm of negativity.'... The Brits don't merely enjoy misery, they get off on it.

What is honored in a country will be cultivated there.

My old geography professor once told his class how the music, paintings, sculptures, and books of the world are mirror in which people see versions of themselves.

People encounter God under shady oak trees, on riverbanks, at the tops of mountains, and in long stretches of barren wilderness. God shows up in whirlwinds, starry skies, burning bushes, and perfect strangers. When people want to know more about God, the son of God tells them to pay attention to the lilies of the field and the birds of the air, to women kneading bread and workers lining up for their pay. Whoever wrote this stuff believed that people could learn as much about the ways of God from paying attention to the world as they could from paying attention to scripture. What is true is what happens, even if what happens is not always right. People can learn as much about the ways of God from business deals gone bad or sparrows falling to the ground as they can from reciting the books of the Bible in order. They can learn as much from a love affair or a wildflower as they can from knowing the Ten Commandments by heart.

Only a fool or philosopher would make sweeping generalizations about the nature of happiness. I am no philosopher, so here goes: Money matters, but less than we think and not in the way that we think. Family is important. So are friends. Envy is toxic. So is excessive thinking. Beaches are optional. Trust is not. Neither is gratitude.

Ketika pohon terakhir ditebang, Ketika sungai terakhir dikosongkan, Ketika ikan terakhir ditangkap, Barulah manusia akan menyadari bahwa dia tidak dapat memakan uang.

Thinking about happiness makes us less happy.

Geniuses are always marginalized to one degree or another. Someone wholly invested in the status quo is unlikely to disrupt it.

First, he says, you have to go out into the world. This is not a simple matter of going outside one's door. No, that is simply going out. That's what one does when one is on the way to the store to buy a loaf of bread, some cheese, and a bottle of wine. When one goes out into the world, one is shedding preconceptions of past paths and ideas of past paths, and trying to move freely through an unsubstantiated and new geography.

Georgia O’Keeffe moved to rural New Mexico, from which she would sign her letters to the people she loved, “from the faraway nearby.” It was a way to measure physical and psychic geography together. Emotion has its geography, affection is what is nearby, within the boundaries of the self. You can be a thousand miles from the person next to you in bed or deeply invested in the survival of a stranger on the other side of the world.

All genuinely creative ideas are initially met with rejection, since they necessarily threaten the status quo. An enthusiastic reception for a new idea is a sure sign that it is not original.

We are shaped not only by our current geography but by our ancestral one as well. Americans, for instance, retain a frontier spirit even though the only frontier that remains is that vast open space between the SUV and strip mall. We are our past.

What is saving my life now is the conviction that there is no spiritual treasure to be found apart from the bodily experiences of human life on earth. My life depends on engaging the most ordinary physical activities with the most exquisite attention I can give them. My life depends on ignoring all touted distinctions between the secular and the sacred, the physical and the spiritual, the body and the soul. What is saving my life now is becoming more fully human, trusting that there is no way to God apart from real life in the real world.

Just as not all butterflies produce a hurricane, not all outbreaks of bubonic plague produce a Renaissance.

Self-regulation can be taught to many kids who cycle between frantic activity and immobility. In addition to reading, writing, and arithmetic, all kids need to learn self-awareness, self-regulation, and communication as part of their core curriculum. Just as we teach history and geography, we need to teach children how their brains and bodies work. For adults and children alike, being in control of ourselves requires becoming familiar with our inner world and accurately identifying what scares, upsets, or delights us.

If you’ve ever had a rational thought or asked Why? or gazed at the night sky in silent wonder, then you have had a Greek moment.

Eratosthenes, the mapmaker who was the first man to accurately measure the size of the Earth, was a librarian.

Earth is so thick with divine possibility that it is a wonder we can walk anywhere without cracking our shins on altars.

Of all the things I wondered about on this land, I wondered the hardest about the seduction of certain geographies that feel like home — not by story or blood but merely by their forms and colors. How our perceptions are our only internal map of the world, how there are places that claim you and places that warn you away. How you can fall in love with the light.

I always feel a certain sense of reverence in libraries, even small city ones that smell like homeless internet users.

..there is more to life than just pleasure. We want to achieve our happiness and not just experience it.

Compromise is a skill, and like all skills it atrophies from lack of use.

Civic life, though, was not optional, and Aristotle tells me the Athenians had a word for those who refused to participate in public affairs: idiotes. It is where we get our word idiot.

Demikian pula halnya, hanya ketidakbahagiaan yang memiliki makna. Itulah sebabnya mengapa kita merasa terpaksa membicarakannya dan punya banyak kata untuk melukiskannya. Kebahagiaan tidak membutuhkan kata-kata.

There are fifty American states, but they add up to one nation in a way the twenty-eight sovereign states of the European Union never can. Most of the EU states have a national identity far stronger, more defined, than any American state. It is easy to find a French person who is French first, European second, or one who pays little allegiance to the idea of Europe, but an American identifies with their Union in a way few Europeans do theirs. This is explained by the geography, and the history of the unification of the United States.

London opens to you like a novel itself. [...] It is divided into chapters, the chapters into scenes, the scenes into sentences; it opens to you like a series of rooms, door, passsage, door. Mayfair to Piccadilly to Soho to the Strand.

Perhaps it's true you can't go back in time, but you can return to the scene of a love, of a crime, of happiness, and of a fateful decision; the places are what remain, are what you can possess, are what is immortal.

Equally important, anyone stupid enough to contemplate invading America would soon reflect on the fact that it contains hundreds of millions of guns, which are available to a population that takes its life, liberty, and pursuit of happiness very seriously.

Happiness is not a noun or a verb. It's a conjunction. Connective tissue.

Nothing kills creativity faster than a wall.

Borders may divide us, but, paradoxically, they're also the places where we're nearest to one another.

I have always had a love for American geography, and especially for the landscapes of the South. One of my pleasures has been to drive across it, with no one in the world knowing where I am, languidly absorbing the thoughts and memories of old moments, of people vanished now from my life.

Until the eighteenth century, people believed that biblical paradise, the Garden of Eden, was a real place. It appeared on maps--located, ironically, at the confluence of the Tigris and Euphrates rivers, in what is now modern-day Iraq.

Analysts often write about the need for certain cultures not to lose face, or ever be seen to back down, but this is not just a problem in the Arab or East Asian cultures—it is a human problem expressed in different ways.

Every country has its cocktail-party question. A simple one-sentence query, the answer to which unlocks a motherlode of information about the person you just met.... In Switzerland it is, Where are you from? That is all you need to know about someone.

So you’re just here—” “For a couple of days,” she said, ducking her head. “To see you.” He smiled. “Really?” She nodded, wincing already, and he understood why; he knew better than anyone how it sounded, realized how crazy it was to fly halfway around the world to see a person you hardly knew. But he also knew exactly what to say to make her feel better. “Me too,” he said, moving close so that there was only the rustle of clothing and limbs and beating hearts as he looped an arm over her shoulder. “I only came to see you.

That's why we feel so disoriented, irritated even, when these touchstones from our past are altered. We don't like it when our hometown changes, even in small ways. It's unsettling. The playground! It used to be right here, I swear. Mess with our hometown, and you're messing with our past, with who we are. Nobody likes that.

THE MIDDLE OF WHAT? EAST OF WHERE? THE REGION’S VERY name is based on a European view of the world, and it is a European view of the region that shaped it. The Europeans used ink to draw lines on maps: they were lines that did not exist in reality and created some of the most artificial borders the world has seen. An attempt is now being made to redraw them in blood.

All I am saying is that anyone can do this. Anyone can ask and anyone can bless, whether anyone has authorized you to do it or not. All I am saying is that the world needs you to do this, because there is a real shortage of people willing to kneel wherever they are and recognize the holiness holding its sometimes bony, often tender, always life-giving hand above their heads. That we are able to bless one another at all is evidence that we have been blessed, whether we can remember when or not. That we are willing to bless one another is miracle enough to stagger the very stars.

I would not have done anything differently. All of the moments in my life, everyone I have met, every trip I have taken, every success I have enjoyed, every blunder I have made, every loss I have endured has been just right. I am not saying that they were all good or that they happened for a reason...but they have been right. They have been okay. As far as revelations go its pretty lame, I know. Okay is not bliss or even happiness. Okay is not the basis for a new religion or self help movement. Okay won't get me on Oprah, but okay is a start and for that I am grateful. Can I thank Bhutan for this breakthrough? It's hard to say […] It is a strange place, peculiar in ways large and small. You lose your bearings here and when that happens a crack forms in your armor. A crack large enough, if you're lucky, to let in a few shafts of light.

The pain is stronger than ever. I've seen bits of lost Paradises and I know I'll be hopelessly trying to return even if it hurts. The deeper I swing into the regions of nothingness the further I'm thrown back into myself, each time more and more frightening depths below me, until my very being becomes dizzy. There are brief glimpses of clear sky, like falling out of a tree, so I have some idea where I'm going, but there is still too much clarity and straight order of things, I am getting always the same number somehow. So I vomit out broken bits of words and syntaxes of the countries I've passed through, broken limbs, slaughtered houses, geographies. My heart is poisoned, my brain left in shreds of horror and sadness. I've never let you down, world, but you did lousy things to me. (from "As I was moving ahead occasionally I saw brief glimpses of beauty", 2000)

We are at our most creative when we have something to push against. Creativity does not require perfect conditions. In fact, it thrives in imperfect ones. The block of marble from which Michelangelo carved his masterpiece, the David, had been discarded by other artists. They considered it defective, and they were right. But Michelangelo saw that defect as a challenge, not a disqualifier.

I am not in charge of this House, and never will be. I have no say about who is in and who is out. I do not get to make the rules. Like Job, I was nowhere when God laid the foundations of the earth. I cannot bind the chains of the Pleiades or loose the cords of Orion. I do not even know when the mountain goats give birth, much less the ordinances of the heavens. I am a guest here, charged with serving other guests—even those who present themselves as my enemies. I am allowed to resist them, but as long as I trust in one God who made us all, I cannot act as if they are no kin to me. There is only one House. Human beings will either learn to live in it together or we will not survive to hear its sigh of relief when our numbered days are done.

Rule number one: wear loose clothing. No Problem. Rule number two: no alcohol for the next three days. Slight problem. I'll miss my evening glass of wine but figure I can go for three days without and compensate later. And the last rule: absolutely no coffee or tea or caffeine of any kind. Big problem. This rule hits me like a sucker punch and sure would have knocked me to the floor had I not been sitting there already. I'm eying the exits, plotting my escape. I knew enlightenment came at a price, but i had no idea the price was this steep. A sense of real panic sets in. How am I going to survive for the next seventy-two hours without a single cup of coffee?

The late British-born philosopher Alan Watts, in one of his wonderful lectures on eastern philosophy, used this analogy: "If I draw a circle, most people, when asked what I have drawn, will say I have drawn a circle or a disc, or a ball. Very few people will say I've drawn a hole in the wall, because most people think of the inside first, rather than thinking of the outside. But actually these two sides go together--you cannot have what is 'in here' unless you have what is out there.' " In other words, where we are is vital to who we are.

The word "utopia" has two meanings. It means both "good place" and "nowhere". That's the way it should be. The happiest places, I think, are the ones that reside just this side of paradise. The perfect person would be insufferable to live with; likewise, we wouldn't want to live in the perfect place, either. "A life time of happiness! No man could bear it: It would be hell on earth," wrote George Bernard Shaw, in his play Man and Superman.

‎The Chinese believe in constant change, but with things always moving back to some prior state. They pay attention to a wide range of events; they search for relationships between things; and they think you can't understand the part without understanding the whole. Westerners live in a simpler, more deterministic world; they focus on salient objects or people instead of the larger picture; and they think they can control events because they know the rules that govern the behavior of objects.

Not to find one’s way in a city may well be uninteresting and banal. It requires ignorance—nothing more," says the twentieth-century philosopher-essayist Walter Benjamin. “But to lose oneself in a city—as one loses oneself in a forest—that calls for quite a different schooling.” To lose yourself: a voluptuous surrender, lost in your arms, lost to the world, utterly immersed in what is present so that its surroundings fade away. In Benjamin’s terms, to be lost is to be fully present, and to be fully present is to be capable of being in uncertainty and mystery. And one does not get lost but loses oneself, with the implication that it is a conscious choice, a chosen surrender, a psychic state achievable through geography.

It seemed to me that winter was the time for love, not spring. In winter the habitable world was so much contracted; out of that little shut-in space we lived in, fantastic hopes might bloom. But spring revealed the ordinary geography of the place; the long, brown roads, the old cracked sidewalks underfoot, all the tree branches broken off in winter storms, that had to be cleared out of the yards. Spring revealed distances, exactly as they were.

And yet, over the years I've met so many people like Jared who seem to be more at home, happier, living in a country not of their birth. ... Not political refugees, escaping a repressing regime, nor economic refugees, crossing a border in search of a better-paying job. The are hedonic refugees, moving to a new land, a new culture, because they are happier there. Usually hedonic refugees have an ephiphany, a moment of great clarity when they realize, beyond a doubt, that they were born in the wrong country.

The decline of geography in academia is easy to understand: we live in an age of ever-increasing specialization, and geography is a generalist's discipline. Imagine the poor geographer trying to explain to someone at a campus cocktail party (or even to an unsympathetic adminitrator) exactly what it is he or she studies. "Geography is Greek for 'writing about the earth.' We study the Earth." "Right, like geologists." "Well, yes, but we're interested in the whole world, not just the rocky bits. Geographers also study oceans, lakes, the water cycle..." "So, it's like oceanography or hydrology." "And the atmosphere." "Meteorology, climatology..." "It's broader than just physical geography. We're also interested in how humans relate to their planet." "How is that different from ecology or environmental science?" "Well, it encompasses them. Aspects of them. But we also study the social and economic and cultural and geopolitical sides of--" "Sociology, economics, cultural studies, poli sci." "Some geographers specialize in different world regions." "Ah, right, we have Asian and African and Latin American studies programs here. But I didn't know they were part of the geography department." "They're not." (Long pause.) "So, uh, what is it that do study then?

where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I contructed my movement around, how I dealt with the tangible. This was the geography around which my reality resolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one’s taking pleasure in a feel or a look or a gesture, of receiving another person’s love or kindness. Nothing was affirmative, the term “generosity of spirit” applied to nothing, was a cliche, was some kind of bad joke.

Lesson number one: “Not my problem” is not a philosophy. It’s a mental illness. Right up there with pessimism. Other people’s problems are our problems. If your neighbor is laid off, you may feel as if you’ve dodged the bullet, but you haven’t. The bullet hit you as well. You just don’t feel the pain yet. Or as Ruut Veenhoven told me: “The quality of a society is more important than your place in that society.” In other words, better to be a small fish in a clean pond than a big fish in a polluted lake.

Loners are the opposition. Pensive, thoughtful and furious, marooned with stories that need to be spoken out loud and no one to listen, curries to be cooked and no one to taste, days and days of traffic signals to be manoeuvred and no one to congratulate except other loners: they find each other because like all good maps there are familiar signs that lead the way. The loner who both observes and creates worlds necessarily speaks with many tongues. It is with these tongues that she explores the contours of the centre and the margins, the signs for somewhere and elsewhere and here and now.

The American house has been TV-centered for three generations. It is the focus of family life, and the life of the house correspondingly turns inward, away from whatever corresponds beyond its four walls.At the same time, the television if the families chief connection to the world. The physical envelope of the house itself no longer connects their lives to the outside in any active way; rather it seals them from it.The outside world has become an abstraction filtered through television, just as the weather is an abstraction filtered through air conditioning.

To be modern is to find ourselves in an environment that promises us adventure, power, joy, growth, transformation of ourselves and the world -- and, at the same time, that threatens to destroy everything we have, everything we know, everything we are. Modern environments and experiences cut across all boundaries of geography and ethnicity, of class and nationality, of religion and ideology: in this sense, modernity can be said to unite all mankind. But it is a paradoxical unity, a unity of disunity: it pours us all into a maelstrom of perpetual disintegration and renewal, of struggle and contradiction, of ambiguity and anguish. To be modern is to be part of a universe in which, as Marx said, "all that is solid melts into air.

The connection we feel to other people isn’t bound by geography or space,” Wells began. Although Clarke could see him trembling, his voice was strong and clear. “Sasha and I grew up in two different worlds, each of us wondering and dreaming about what was out there. I watched from above, never knowing for sure whether humans had survived here on Earth. I didn’t know if we’d ever set foot on this planet again or if it would happen in my lifetime. And she looked up”—he pointed at the fading stars, still faintly visible in the dark blue sky—“and wondered if there was anyone up there. Had anyone survived the voyage into space? Had people managed to stay alive up there all these hundreds of years? For both of us, getting answers to our questions seemed so unlikely. But a million tiny forces moved us toward each other, and we got our answers. We found each other, even if it was just for a moment.” Wells took a deep breath and exhaled slowly. “Sasha was my answer.

Let me be very clear. For me geography does not exist! I strongly object to the whole concept of “foreign literature”...and speaking of national identity: that is how dictatorships get started! In literature there is no periphery and no center; there are only writers. The problem is not geographic but rather numeric. In the 19th century there were at least thirty literary geniuses in Russia, Germany, France, England and the United States. Today we are lucky if there are five writers of that caliber in the whole world...Where does one find good literature today? Mostly in third world countries, because adversity, isolation, combat provide good working conditions. It is harder to be a good writer in a so-called “civilized” country, in the so-called “democracies.

Man was first a hunter, and an artist: his early vestiges tell us that alone. But he must always have dreamed, and recognized and guessed and supposed, all the skills of the imagination. Language itself is a continuously imaginative act. Rational discourse outside our familiar territory of Greek logic sounds to our ears like the wildest imagination. The Dogon, a people of West Africa, will tell you that a white fox named Ogo frequently weaves himself a hat of string bean hulls, puts it on his impudent head, and dances in the okra to insult and infuriate God Almighty, and that there's nothing we can do about it except abide him in faith and patience. This is not folklore, or quaint custom, but as serious a matter to the Dogon as a filling station to us Americans. The imagination; that is, the way we shape and use the world, indeed the way we see the world, has geographical boundaries like islands, continents, and countries. These boundaries can be crossed. That Dogon fox and his impudent dance came to live with us, but in a different body, and to serve a different mode of the imagination. We call him Brer Rabbit.

The best thing for being sad,” replied Merlyn, beginning to puff and blow, “is to learn something. That is the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then—to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the thing for you. Look at what a lot of things there are to learn—pure science, the only purity there is. You can learn astronomy in a lifetime, natural history in three, literature in six. And then, after you have exhausted a milliard lifetimes in biology and medicine and theocriticism and geography and history and economics—why, you can start to make a cartwheel out of the appropriate wood, or spend fifty years learning to begin to learn to beat your adversary at fencing. After that you can start again on mathematics, until it is time to learn to plough.

As if I feared that the scope of what I could feel and imagine was being quietly limited by the world within a world, the internet. The things outside of the web were becoming further from me, and everything inside it seemed piercingly relevant. The blogs of strangers had to be read daily, and people nearby who had no web presence were becoming almost cartoonlike, as if they were missing a dimension. It was just happening, like time, like geography. The web seemed so inherently endless that it didn't occur to me what wasn't there. My appetite for pictures and videos and news and music was so gigantic now that if something was shrinking, something immesurable, how would I notice? ...Most of life is offline, and I think it always will be; eating and aching and sleeping and loving happen in the body. But it's not impossible to imagine loosing my appetite for those things; they aren't always easy, and they take so much time.

I’ve taken to long-distance walking as a means of dissolving the mechanised matrix which compresses the space-time continuum, and decouples human from physical geography. So this isn’t walking for leisure -- that would be merely frivolous, or even for exercise -- which would be tedious. No, to underscore the seriousness of my project I like a walk which takes me to a meeting or an assignment; that way I can drag other people into my eotechnical world view. ‘How was your journey?’ they say. ‘Not bad,’ I reply. ‘Take long?’ they enquire. ‘About ten hours,’ I admit. ‘I walked here.’ My interlocutor goggles at me; if he took ten hours to get here, they’re undoubtedly thinking, will the meeting have to go on for twenty? As Emile Durkheim so sagely observed, a society’s space-time perceptions are a function of its social rhythm and its territory. So, by walking to the business meeting I have disrupted it just as surely as if I’d appeared stark naked with a peacock’s tail fanning out from my buttocks while mouthing Symbolist poetry.

Plato once said that pain restores order to the soul. Rumi said that it lops off the branches of indifference. “The throbbing vein / will take you further / than any thinking.”14 Whatever else it does, pain offers an experience of being human that is as elemental as birth, orgasm, love, and death. Because it is so real, pain is an available antidote to unreality—not the medicine you would have chosen, perhaps, but an effective one all the same. The next time you are in real pain, see how you feel about television shows, new appliances, a clean house, or your resumé. Chances are that none of these will do anything for you. All that will do anything for you is some cool water, held out by someone who has stopped everything else in order to look after you. An extra blanket might also help, a dry pillow, the simple knowledge that there is someone in the house who might hear you if you cried.

One time I listened to Farmer give a talk on HIV to a class at the Harvard School of Public Health, and in the midst of reciting data, he mentioned the Haitian phrase “looking for life, destroying life,” Then he explained, “It’s an expression Haitians use if a poor woman selling mangoes falls off a truck and dies.” I felt as if for that moment I could see a little way into his mind, It seemed like a place of hyperconnectivity, At moments like that, I thought that what he wanted was to erase both time and geography, connecting all parts of his life and tying them instrumentally to a world in which he saw intimate, inescapable connections between the gleaming corporate offices of Paris and New York and a legless man lying on the mud floor of a hut in the remotest part of remote Haiti. Of all the world’s errors, he seemed to feel, the most fundamental was the “erasing” of people, the “hiding away” of suffering. “My big struggle is how people can not care, erase, not remember.

Are we labouring at some Work too vast for us to perceive? Are our passions and desires mere whips and traces by the help of which we are driven? Any theory seems more hopeful than the thought that all our eager, fretful lives are but the turning of a useless prison crank. Looking back the little distance that our dim eyes can penetrate the past, what do we find? Civilizations, built up with infinite care, swept aside and lost. Beliefs for which men lived and died, proved to be mockeries. Greek Art crushed to the dust by Gothic bludgeons. Dreams of fraternity, drowned in blood by a Napoleon. What is left to us, but the hope that the work itself, not the result, is the real monument? Maybe, we are as children, asking, "Of what use are these lessons? What good will they ever be to us?" But there comes a day when the lad understands why he learnt grammar and geography, when even dates have a meaning for him. But this is not until he has left school, and gone out into the wider world. So, perhaps, when we are a little more grown up, we too may begin to understand the reason for our living

The best thing for being sad,’ replied Merlyn, beginning to puff and blow, ‘is to learn something. That is the only thing that never fails. You may grow old and trembling in you anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then – to learn. Learn why the world wags and what wags in it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the thing for you. Look at what a lot of things there are to learn – pure science, the only purity there is. You can learn astronomy in a lifetime, natural history in three, literature in six. And then, after you have exhausted a milliard lifetimes in biology and medicine and theocriticism and geography and history and economics – why, you can start to make a cartwheel out of the appropriate wood, or spend fifty years learning to begin to learn to beat your adversary at fencing. After that you can start again on mathematics, until it is time to learn to plough.

...where there was nature and earth, life and water, I saw a desert landscape that was unending, resembling some sort of crater, so devoid of reason and light and spirit that the mind could not grasp it on any sort of conscious level and if you came close the mind would reel backward, unable to take it in. It was a vision so clear and real and vital to me that in its purity it was almost abstract. This was what I could understand, this was how I lived my life, what I constructed my movement around, how I dealt with the tangible. This was the geography around which my reality revolved: it did not occur to me, ever, that people were good or that a man was capable of change or that the world could be a better place through one's taking pleasure in a feeling or a look or a gesture, of receiving another person's love or kindness. Nothing was affirmative, the term "generosity of spirit" applied to nothing, was a cliche, was some kind of bad joke. Sex is mathematics. Individuality no longer an issue. What does intelligence signify? Define reason. Desire - meaningless. Intellect is not a cure. Justice is dead. Fear, recrimination, innocence, sympathy, guilt, waste, failure, grief, were things, emotions, that no one really felt anymore. Reflection is useless, the world is senseless. Evil is its only permanence. God is not alive. Love cannot be trusted. Surface, surface, surface was all that anyone found meaning in... this was civilization as I saw it, colossal and jagged...

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.

Reality, at first glance, is a simple thing: the television speaking to you now is real. Your body sunk into that chair in the approach to midnight, a clock ticking at the threshold of awareness. All the endless detail of a solid and material world surrounding you. These things exist. They can be measured with a yardstick, a voltammeter, a weighing scale. These things are real. Then there’s the mind, half-focused on the TV, the settee, the clock. This ghostly knot of memory, idea and feeling that we call ourself also exists, though not within the measurable world our science may describe. Consciousness is unquantifiable, a ghost in the machine, barely considered real at all, though in a sense this flickering mosaic of awareness is the only true reality that we can ever know. The Here-and-Now demands attention, is more present to us. We dismiss the inner world of our ideas as less important, although most of our immediate physical reality originated only in the mind. The TV, sofa, clock and room, the whole civilisation that contains them once were nothing save ideas. Material existence is entirely founded on a phantom realm of mind, whose nature and geography are unexplored. Before the Age of Reason was announced, humanity had polished strategies for interacting with the world of the imaginary and invisible: complicated magic-systems; sprawling pantheons of gods and spirits, images and names with which we labelled powerful inner forces so that we might better understand them. Intellect, Emotion and Unconscious Thought were made divinities or demons so that we, like Faust, might better know them; deal with them; become them. Ancient cultures did not worship idols. Their god-statues represented ideal states which, when meditated constantly upon, one might aspire to. Science proves there never was a mermaid, blue-skinned Krishna or a virgin birth in physical reality. Yet thought is real, and the domain of thought is the one place where gods inarguably ezdst, wielding tremendous power. If Aphrodite were a myth and Love only a concept, then would that negate the crimes and kindnesses and songs done in Love’s name? If Christ were only ever fiction, a divine Idea, would this invalidate the social change inspired by that idea, make holy wars less terrible, or human betterment less real, less sacred? The world of ideas is in certain senses deeper, truer than reality; this solid television less significant than the Idea of television. Ideas, unlike solid structures, do not perish. They remain immortal, immaterial and everywhere, like all Divine things. Ideas are a golden, savage landscape that we wander unaware, without a map. Be careful: in the last analysis, reality may be exactly what we think it is.

The moon fled eastward like a frightened dove, while the stars changed their places in the heavens, like a disbanding army. 'Where are we?' asked Gil Gil. 'In France,' responded the Angel of Death. 'We have now traversed a large portion of the two bellicose nations which waged so sanguinary a war with each other at the beginning of the present century. We have seen the theater of the War of Succession. Conquered and conquerors both lie sleeping at this instant. My apprentice, Sleep, rules over the heroes who did not perish then, in battle, or afterward of sickness or of old age. I do not understand why it is that below on earth all men are not friends? The identity of your misfortunes and your weaknesses, the need you have of each other, the shortness of your life, the spectacle of the grandeur of other worlds, and the comparison between them and your littleness, all this should combine to unite you in brotherhood, like the passengers of a vessel threatened with shipwreck. There, there is neither love, nor hate, nor ambition, no one is debtor or creditor, no one is great or little, no one is handsome or ugly, no one is happy or unfortunate. The same danger surrounds all and my presence makes all equal. Well, then, what is the earth, seen from this height, but a ship which is foundering, a city delivered up to an epidemic or a conflagration?' 'What are those ignes fatui which I can see shining in certain places on the terrestrial globe, ever since the moon veiled her light?' asked the young man. 'They are cemeteries. We are now above Paris. Side by side with every city, every town, every village of the living there is always a city, a town, or a village of the dead, as the shadow is always beside the body. Geography, then, is of two kinds, although mortals only speak of the kind which is agreeable to them. A map of all the cemeteries which there are on the earth would be sufficient indication of the political geography of your world. You would miscalculate, however, in regard to the population; the dead cities are much more densely populated than the living; in the latter there are hardly three generations at one time, while, in the former, hundreds of generations are often crowded together. As for the lights you see shining, they are phosphorescent gleams from dead bodies, or rather they are the expiring gleams of thousands of vanished lives; they are the twilight glow of love, ambition, anger, genius, mercy; they are, in short, the last glow of a dying light, of the individuality which is disappearing, of the being yielding back his elements to mother earth. They are - and now it is that I have found the true word - the foam made by the river when it mingles its waters with those of the ocean.' The Angel of Death paused. ("The Friend of Death")